A 

"VINDICATION 

OF 

Divers  important  Gofpel-Doffirine^ 

AND  OF 

The  Teachers  and  Profejfors  of  them  : 

AGAINST 

The  injurious  Reflections  &  Mifreprefentatlons 

CONTAINED 

In  a  late  printed  Difcourfe  of  the  Rev.  Mr.  LEMUEL 
BRI ANT'S,  Intitled,  The  Absurdity  and  Blafphemy  of 
depreciating  Moral  Venue. 

Alfo  a  few  Remarks  are  fubjoined,   on  Mr.  JOHN  BASS'S 

late  Narrative. 


Publifhcd  as  his  dying  Testimony  to  the  Caufe  of  CHRIST,  in  the  Protef- 
tant  Churches,  and  particularly  in  New-England. 

By  SAMUEL   N  i  L  E  s> 

Paftor  of  a  Church  in  Braintree. 


O  formofe  Puer,  nimium  ne  crede  Colori. 

Quid  Roma  faciam  ?  Mentiri  nefcio. —  Juven. 

2  Pet.  i.  i£,  1 6.  7W//  endeawour,  that  ye  may  be  able  after  my  Decea/e 
to  ba<ve  thefe  Things  a/ways  in  Remembrance :  For  ive  have  not  followed 
cunningly  dcvifed  Fables,  <vjben  we  made  known  unto  you  ths  Puwer  and 
Coming  of  cur  Lord  Jefus  Chrijl, 

Chap.  3.  IJ,  16.—  Even  at  our  beloved  Brother  Paul  alfo,  according 
to  the  Wifdom  given  unto  him,  hath  ^written  unto  you  ;  As  nlfo  in  all  his 
Epiftles, /peaking  in  them  of  tbefe  Things,  in  which  are  fame  things  hard' 
to  be  underftood,  fuchich  they  that  are  unlearned  and  unjlablt  V}rfjifas  they 
do  alfo  the  other  Scriptures,  unto  their  own  DejlruSion* 


B        O|     S        f        O        N: 

Primed    and  Sold  by  S.  KK EEL 'AND,    oppofitc  the  Prifon  in  Qucea- 
Street. 


THE 


PREFACE. 


•HE  Remarks  contained  in  the  following  Pages 
were,  for  the  Sum  and  Scope  of  them,   drawn 
up  foon  after  the  Difcourfe,to  which  they  refer, 
was  publjfhed,  with  an  Intent  then  quickly  to 
offer  them  to  publick  View.     In  doing  of  which,  I  had 
no  Defign  to  enter  into  a  perfonal  Cornell  with  the  Au- 
thor, or  any  others  that  may  be  Like-minded  with  him  : 
but  only  to  con  fend  for  the  Faith  ^  delivered  to  th£Satnts,  in 
the  Days  of  the  Apoftles,  and  primitive  Times  of-  Chrif- 
tianity  ;  which  alfo  has  been  handed  down  to  theChurches 
of  the  Saints  in  New-England^  by  thofe  eminent  Worthies, 
that  were  Inftruments  in  the  Hand  of  Chrifr  to  fp 
Knowledge  of  thole  important  Doctrines  reve 
itrongly  recommended  in  the  Gofpel,which  have  been  ge- 
nerally received  and  profefTed,  not  in  this  Land  only,  but 
in  all  theChurches  of  theReformation.  However,  rr\y  De- 
pendance  is  not  upon  human  Tradition  or  Antiquity,  with 
Refpcct  to  thefc  Do6lrines,that  are  now  by  fome  fo  much 
decryed  and  condemn'd,  yea,  even  ridicul'd  :  But  on  the 
pure  and  unerring  Word  of  GOD  \  as  firmly  believing  them 
to  be  therein  difcovered,  ratify'd  and  confirmed  by  Infpi- 
ration  of  the  Holy  Gholl.  —  My  main  Defign  in  the  Re- 
marks before  us,  is,  by  divine  Affiftance,  (accordingjto  my 
Meafure)  to  vindicate  thofe  Doffrines  of  our  holy  Religi- 
on, fo  mifreprefenced  and  treated  with  fo  much  Contempt 
in  the  Difcourfe  under  our  Examination  •,  and  to  remove 
the  groundless  and  injurious  Reflections  caft  on  the  whole 
Body  of  excellent Proteftant  Exfojttors,  Minifters^  and  Pro*- 
fy  r/,in  general,  of  the  laft  and  former 'Age  -,  and  alfo,  if 
poflibic,  to  put  a  Stop  to  the  prevailing  Contagion  of  Ar 

A  2  winlak 


2  fbe      P     R     E    F    A    C    E. 

mini  an  Errors  and  other  ioofe  Opinions  among  us,  which 
threaten  to  banifli  vital  Piety  out  of  the  Land.  —  Some 
worthyGentlemen  in  theMiniftry  among  us  entering  into 
the  Controveriy,  and  engaging  (as  I  apprehend)  on  the 
Side  of  Truth,  this  occafioned  my  delaying  to  publifh  my 
Remarks  •  hoping,  what  was  publifhed  by  them,  might 
lead  our  Opponent  into  a  laudable  Retractation.  But  my 
Hopes  in  that  Cafe  foon  vanifhed,  upon  his  publifhing  a 
(pretended)  Vindication  of  his  Sentiments,  not  fo  much  by 
fair  Scripture- Argument  (  which,  I  fuppofe,  he  found  im- 
poflible)  as  by  Banter,  and  by  perfonal  Reflection  and  In- 
vective, which  doubtlefs  he  readily  concluded  to  be  much 
the  eafieft  Method,  and  perhaps  moll  agreeing  to  his 
Genius  and  Capacity. 

The  Time  of  this  Delay  gave  me  Opportunity  to  review 
what  I  had  wrote,&to  exhibit  the  fame  to  thePublick  with 
conhddjjjfEnlargement  on  feveralHeads  of  Remark  ;  by 
which  Means,  this  Work  is  much  lengthier  than  I  at  firil 
purpofed :  Yet  I  hope,  it  may  not  be  the  lefs  ufeful,  to 
fuch  as  have  not  fallen  into  the  dangerous  Scheme  I  am  op- 
pofing,  and  perhaps  may  minifter  fome  Caution  to  fuch  as 
are  iopanger  to  be  led  away  by  thofeSelf-plea/ing  Notions, 
^Cwftrioufly  propagated  in  this  Day  of  Degeneracy. 
The  Prevalence  of  fundry  pernicious  Errors,  tending  to 
theSubverfion  of  our  holy  Religion,  is  for  a  Lamentation, 
and  fo  alt  be  for  a  Lamentation^  unto  all  the  true  Lovers  of 
Zion,  and  Friends  to  the  Churches  of  Chrift  in  New- Eng- 
land. Truly  forrowful  is  the  State  of  fome  of  ourChurches, 
who  have  Ministers  fet  over  them,  that  conteft,  and  even 
deny,  yea,  I  may  fay,  deride  fome  of  the  grand  Articles  of 
our  holy  Profeffion,  as  they  are  exhibited  in  t\\zd[[emblyt& 
Catecbifm  (commonly  fo  called)  tho'  the  Doctrines  con- 
teitei  are  fo  plainly  according  to  Scripture.  -Therefore  it 
is,  that  fome  (we  hope,  not  many)  who  have  taken  on 
them  the  pastoral  Charge^  do  neglect  the  Lambs  of  thofc • 
Flocks  under  their  Care,  by  declining  to  inftruct  them  in 
the  private  Way,  by  Catecbifing  •,  and  this  in  Places  where 
th*  former  Minifrers  were  wont  to  make  Confcience  of  at- 
tending tliisWork>  as  a  Pare  of  their  minifterial  Duty*  — 

This 


PREFACE.  2 

•  j 

This  Pra&ice  has  obtained  not  only  here  in  New-England, 
but  in  all  the  reformed  Churches  abroad.  Unto  this  lauda- 
ble, and  necefTary  Pradice  (as  I  think  it  to  be)  I  can  give 
fome  Evidence.  When  I  refided  in  this  Town  of  Braintree 
at  firft,  and  was  at  School  here,  it  was  the  known  conftant 
Method  of  the  Rev.  Mr.  FISK,  the  then  worthy  Minifter 
here,  to  appoint  certain  Times  for  the  inftrucling  the 
Children  and  Youth  in  the  Catechifm  ;  the  Benefit  whereof 
I  enjoy'd  together  with  others  —  And  this  religious  and 
commendableService  was  keptup  by  thofe  worthyMiniftcrs 
that  fucceeded  him,  the  Rev.  Mr.  MARSH  and  Mr.  HAN- 
COCK. But  now,  I  am  informed,  it  is  wholly  laid  afide\ 
which  muft  lie  as  a  Reproach  both  upon  Minifter,  and 
People,where  it  is  indulged  ;  as  well  as  muft  be  a  dreadful 
Injury  to  the  Souls  of  the  poor  Children,  fojKamefulty  an$ 
larbaroujly  neglected. —  Some  Reaibns  of  my  Judg- 
ment I  mall  prefently  offer. — Another  Inftance  or  two  I 
will  mention  of  the  like  tender  Care  &  Fidelity  of  godly 
Minifters,  to  the  Souls  of  the  Children  and  young  People 
under  their  paftoral  Charge.  When  I  was  under  the 
Tuition  of  the  Rev.  Mr.  HOBART  of  Newtown,  whofe 
Memory  andCharadler  will  ever  be  dear  to  me,which  was 
when  I  was  more  capable  of  obferving  &  making  a  Judg- 
menton  theCondu6tofMinifters,inthisPoint  Q*tCatechi/ing ; 
his  Method  was  to  appoint  aTime  fottheCbildreri  to  attend 
thisServicei&alfo  for  the  youngPeople,Males  &Females, 
grown  to  Men's  and  /F<?;;^»VEftate. .  Thefe,in  their  feveral 
Turns,  all  attendedCrf/#^#g>.  Moreover,he  was  wont  to 
explain  and  apply  the  Dodrines  and  Duties,  held  forth  in 
the  Catechifm^  at  the  fame  Time.  —  Another  Inftance  of 
conftant  and  indefatigable  Care  and  Pains  in  Catechifmgi 
was  my  defervedly  much  honoured  Father-in-Law,  the 
Rev,  Mr.  THACHER  of  Milton  •,'  whofe  Example  in  this 
and  all  other  Ads  of  Piety  and  Faithfulnefs,  towards  not 
only  his  own  People,  but  the  Indian  Tribe,  both  young 
and  old,  at  Punkapaug^  and' Packenee,  as  they  were  then 
called,  now  Stougbton$ —  I  lay,  his  Example,  with  that  of 
the  other  venerable  Fathers  &  memorable  Brethren  above 
mentioned,  ,and  the  .reft  of  Chrift's  Minifters  amgng  ^> 

in 


P    R    E    F    A    C    £: 

in  general,is  certainly  worth  theNotice  &Imitation  of  their 
SuccefTors,  and  of  all  that  fuftain  the  minifterial  Character. 
-—  Nor  wou'd  I  omit  mentioning  on  this  Occafion,  the 
great  Service  done  the  World,  by  that  excellent  Minifter 
of  Jefus  Chrift,  the  Rev.  Mr.  WILLARD,  in  his  elaborate 
Expofition  on  the  Catechijm  :  wherein  all  its  Inflruclions 
are  confirmed  by  Scripture-Proofs,  and  with  nervous  Ar- 
guments, fufficient  for  the  Conviction  of  all  Gainfayers. 

But  now,  as  my  Sentiments  in  the  Cafe  I  am  upon,  arc 
not  built  on  Tradition*  or  the  Authority  of  our  Fathers, 
I  fhall  offer  fome  of  the  Reafons  of  my  Opinion.  I  ap- 
prehend it  very  obvious,  what  evil  Conferences  will  necef- 
farily  follow  the  Otniffionof  inftru6ttngChildren,in  the  Ca- 
tecbifm.  It  is  well  known,  that  Catecbifing  has  been  of  long 
and  fingular  Ufe  among  us  :  the  Advantages  thereof  Mul- 
titudes are  ready  from  their  own  Experience  to  witnefs  to. 
As  it  has  ever  been  efteem'd  by  the  Minifters  in  thefe 
Churches,  a  Part  of  their  minifterialWork  to  Catechife  the 
Children  of  their  Congregations,  as  well  as  to  inftruct  el- 
derPcrfons  by  publickly  preaching  the  Word  of  God,they 
have  grounded  their  Judgment  partly  on  that  folemn 
Charge  our  Saviour  laid  upon  Peter  as  a  leading  Minifter, 
and  for  a  Teftof  his  Love  to  Chrift,  (Job.  21.  15.)  Feed 
wy  Lambs.  Thefe  are  a  Part  of  the  Flock :  and  it  is  to  be 
noted,  here  the  Lambs  are  fet  before  the  Sheep ;  which 
might  be  defigned  to  mew  the  tender  Care  Chrift  had  par- 
ticularly of  Children  and  young  People,  who,  to  anfwer  the 
Metaphor,  muft  be  principally  intended  by  the  Lambs  of 
the  Flock.  Agreable  to  this  is  that  Charge  given  to  Mi- 
nifters,  and  ufually  laid  on  them  at  their  Ordination,  Feed 
the  Flock  of  God  which  is  among  you  ;  the  young,  as  well 
as  old,  under  your  paftoral  Care.  See  i  Pet.  5.  2.  Or  as 
it  is  exprefs't,  Aft.  20.  28.  Take  heed  unto  your  f elves,  and 
to  all  the  Flock  •,  of  which  theCbildre'n  are  a  great3growing 
Part,  and  a  hopeful  Part,  when  well  inftrucled  in  the  Prin- 
ciples of  Religion,  by  Catechifing. — -  We  may  alfo  fee  ( to 
the  Shame  of  fuch  as  habitually  neglect  this  irhportantPart 
of  their  Duty)  how  emphatically  Ctrift,  the  Head-Shep- 
herd of  his  Flock;  both  Sheep  and  Lambs,  has  anfwercd 

his 


fhe      PREFACE. 


5 


his  Character  and  Truft,  and  left  an  Example  to  all  his 
M/nifters  or  Under- Shepherds,  in  fulfilling  fo  exactly  in 
his  perfonal  Miniftry  on  Earth,  and  leaving  the  fame  In 
Charge  to  his  Miniflers,  what  was  predi&ed  of  old  by  the 
Prophet  concerning  him,  Ifai.  40.  n.  He  Jhall  feed  his 
Flock,  like  a  Shepherd^:.  He  Jhall  gather  the  Lambs  with 
his  Arm-,  and  carry  them  in  his  Bofom,  and  Jhall  gently  lead 
thofe  that  are  with  young. 

Minifters,  Parents,  or  Tutors  neglecting  this  Branch 
of  their  Duty  is  an  inexprefiible  Injury  to  the  Souls  of  the 
Touth  thus  negle&ed,  That  the  Soul  he  without  Knowledge, 
it  is  not  good.  And  what  better  Expedient  can  be  found, 
to  promote  the  good  Knowledge  of  God,  in  the  Minds  of 
young  Ones,  than  the  Means  I  am  pleading  for  ?  How 
otherwife  can  the  Lambs  be  faid  to  feed  after  their  Manner  ? 
(Ifai.  $.  ly.jOr,  theKids  be  faid  in  aScripture-Senfe  to  feed 
befide  the  Shepherds  Tents  ?  (Cant.  i.  8.)  Or  can  any  fup- 
pofe,that  theKnowledgeTV;#0/£y  had  of  the  HolyScriptures, 
confifted  only  in  a  meer  literal  Knowledge,  by  the  bare 
reading  of  them  ?  and  not  rather,that  he  had  been  well  in- 
ftructcd  from  his  Childhood,  in  the  Contents  of  the  Bible, 
efpecially  the  grcatTr#/fo  contained  in  the  Holy  Scriptures  ; 
and  that  thofe  Doctrines  were  received  by  him  and  relied 
on  by  Faith  ?  Otherwife  they  cou'd  not  have  had  fuch  an 
happy  Effect  on  him,  as  to  make  him  wife  unto  Salvation. 
The  Knowledge  Timothy  had  in  the  holy  Scriptures,  we 
may  juftly  conclude,  was  through  the  pious  Care  of  his 
Parents,  his  Grand-mother  Lois,  and  his  Mother  Eunice 
(2  Epift.  i.  5J  who  arefet  as  Examples,  of  carefully  in- 
ftructing  Children  in  Religion. 

Moreover,  an  Omiffion  of  this  Duty  towards  Children, 
will  neceflarily  and  by  inevitable  Confequence,  not  only 
be  a  Means  to  rafe  the  Foundations  of  Zion9  but  tend  to 
.baniili  true  Religion^  and  bring  in  Htathenijm  like  a  mighty 
Flood  upon  a  People.  For,  it  is  beyond  allContradiction, 
I  fuppoie,  generally  fpeak ing,  that  many  Parents,and  fuch 
as  are  charged  with  the  Education  of  Children,  are  too 
rcmifs  and  negligent  in  teaching  them  the  Knowledge  of 
oi  the  ScriftureS)  and  promoting  them  in  learning  their 

A  4  Catecbijin> 


6  Me      P    R    E    F    A    C    E. 

Catechifm,  For  their  early  Acquaintance  with  the  Things  of 
God  and  the  Religion  of  Jefus  :  And  what  a  wonderful 
gratifying  Indulgence  muft  it  be  to  fuchParents  and  others, 
•when  their  Minifter  tells  them  (practically  at  leaft,  if  not 
verbally)  that  the  Catecbifm  is  corrupt,  containing  falfe 
Points  of  Doctrine  (as  fome  in  this  evil  Day  pretend)  and 
that  he  dare  not  teach  the  Children  what  he  himfelf 
does  not  believe  :  Or  elfe  excufes  himfelf  from  Catechifing 
them,  by  a  more  plaufible  Pretence,  <fbat  it  is  no  Part  of 
a  Minifter' 'j  Work  ! — Thefc  and  fuch  like  Evafions  in  Mi- 
nifters,  bear  a  near  Refemblance  with  Jeroboam's  carnal 
Policy  to  fecure  his- Authority  over  tkePeople  ;  of  whom 
it  is  faid — Who  finned  &  madelfrael  to  Jin. — SuchMinifcers 
are  in  danger  of  the  like  Character  with  his,  who  is  alfo 
faid  to  drive  Ifrael  to  Sin,  and  from  following  the  Lord. 
(2  Kin.  17.  21.)  He  perfwades  them,  that  it  was  too  far 
for  them  to  go  up  to  Jerufalem,  to  worjhip  after  the  Manner 
whichGod  had  appointed  :  therefore  fets  ^Golden  Calves, 
under  a  corruptPretence,thatj/&^  weretheGods  tbat  brought 
them  out  of  the  Land  of  Egypt ;  and  fo  drew  the  Body  of 
thatPeople  into  Idolatry, which  probably  he  learnt  inEgypt, 
when  he  fled  thither  for  fear  of  Solomon.  And  this  their 
Idolatry  continued  until  God  fent  them  into  Captivi  ty,for 
their  Apoftacy,  in  calling  off  and  forfaking  the  true  Wor- 
fhip  he  had  appointed,  and  fetting  up  a  Religion  of  their 
own. — The  Example  of  Abraham  JM&  the  highEncomium 
God  gives  of  him  and  his  Conduct,  refpecting  the  Cafe  I 
am  upon,  is  worthy  the  Imitation  of  Parents,  Minifters, 
and  all  others,  to  whom  the  Education  of  Children  or  In- 
ilruction  of  Youth  is  committed.  Sec  Gen.  18.19.  I  know 
Jbim,  that  he  will  command  his  Children  and  his  Houfoold 
after  him,  and  they  Jhall  keep  the  Way  of  the  Lord.  Parents 
Ihould  train  up  theirChildren  in  the  Way  of  Truth,  if  they 
wou'd  not  have  them  depart  from  'it  when  they  are  old. 
(Prov.  22.  6.)  They  fhould  labour  to  bring  them  up  in  the 
Nurture  andAdmonition  oftbeLord.(Eph.  6.  4.)But  how  can 
Parents  do  thus,  if  by  the  Inftigation  of  their  Minifter,  by- 
his  Example,  or  by  any  other  Means,  they  are  led  to 
neglect  teaching  their  Children  the  very  frft  Principles  of 

the 


fbe      PREFACE.  > 

tbe  Grades  of  God  ?  Which  are  in  an  excellent  Order  and 
a  clear  compendious  Manner  exhibited  in  the  Catechifm, 
that  has  been  moftly  in  Ufe  among  us,   and  higheft  in 
Efteem  with  the  generality  of  Churches  in  New-England. 
Alas,  what  we  read  in  Lam.  4.  3,  4.  I  think  is  applicable 
in  the  Cafe  before  us  ; .  Even  the  Sea-Mongers  draw  out 
tbe  Breafi,  they  give  fuck  to  their  young  Ones  :  the  Daugh- 
ter of  my  People  is  become  cruel,  like  the-Oftriches  in  the  Wil~ 
dernefs.  —  The  young  Children  ajk  Bread,  dnd  no  Man  break- 
eth  it  unto  them. — This  feems  to  be  the  lamentableCafe  with 
poor     Children,    when    the    Catechifm   is  thrown    out 
of  its  wonted  commendable  and  necefiary  Improvement 
for  Soul-advantage  to  Children.     And  what  can  be  ex- 
pected to  follow,  but  Vice,  Ignorance  &  Atheifm  ? — Thus 
Parents  entail  their  Sin  on  their  miferableOffspring  :  and 
give   them   Example,  to  do  the  like  to  their  Children. 
(Ezek.  1 6.  44.) 

Before  I  difmifs  this  Point,  I  mall  make  one  brief  Ob- 
fervation  upon  it,  which  I  fuppofe  few  will  deny  to  be 
juft  :  —  Had  this  Neglect  of  Catechifing  the  Children 
been  proved  upon  any  Minifter  in  thefe  Churches,  though 
under  any  Pretences  whatfoever,  before  our  venerableFa- 
thers  in  the  Miniftry  of  the  laft  Age,  or  theirPredeceflbrs, 
in  New-England,  when  convened  in  Council,  they  would 
have  thought  it  neccfTary  immediately  to  difmifsfuchMi- 
niiler  from  his  PaftoralOffice  :  And  fuppofing  theChurch 
he  was  fet  over,  fhould  refufe  to  concur  with  their  Deter- 
minations in  thisCafe,  I  believe,then  fuch  aChurch  wou'd 
be  deem'd  unworthy  ofCommunion  with  the  otherChurch- 
es,  as  having  in  Effect  denied  the  Faith,  and  made  them- 
felves  acceffaryto  the  promoting  of  fach  Ignorance  &  Err  or  y 
as  1  think  to  be  inconfiftent  with  and  deftructive  of  that 
vital  Religion,  for  which  our  Anceftors  were  famous,  and 
this  People  were  once  greatly  renown'd.  Certainly  fuch 
an  Omiilion  muft  be  judged  by  all  fober  and  well  Princi- 
pledPerfons,not  only  irreligious  inMinilters,  &Parents,but 
even  inhuman  and  barbarous,^  theSouls  ot  theirChildren  ! 
Who  can  account  for  it  !  How  can  it  be  excuied  !  I  truly 
think,  Minifters,  or  Parents,  or  others  that  have  the  Care 

of 


8  The      PREFACE. 

oFeducat!ngYouth,if  they  habitually  don't  pra&ife  thisDuty 
of  Catechifing)  have  no  Cloke  for  their  Sin.  Neither  can  we 
rationally  expect  better  Times,  without  a  Reformation  in 
this  Matter.—  I  mall  only  add  one  Word  further  upon  it, 
•viz.  If  the  Minifter  in  any  Place  will  not  be  perfuaded  to 
attend  his  Duty  in  this  Point,  Heads  of  Families  will  do 
well  to  take  the  more  Pains  in  catechi/ing  their  Children 
and  Servants  at  Home  ;  and  in  doing  it,to  make  frequent 
y  fe  of  fome  familiar  Expofjtion  of  the  Catechifm^  for  the 
fafer  and  clearer  explaining  Things  to  them,  as  they  go  a- 
'long.  There  are  many  Books  of  this  Kind  to  be  had  ; 
which  might  be  of  fingulaf  Service,  if  made  more  Ufe  of, 
to  fpread  the  Knowledge  of  divine  Things,  among  elder 
People,  as  well  as  young  ones,  and  to  fecure  them  in  the 
Belief  of  the  Truth.  For,  if  by  fuch  Helps  they  become 
well  acquainted  with  the  great  Doctrines  and  Duties  of 
Chriftianity,  as  they  will  the  better  underiland  the  Ser- 
mons of  their  Minifter  on  thefe  Subjects,  fo  they  will  be 
the  more  capable  of  diftinguifhing  between  Truth  &Error  ; 
and  if  they  fhould  Ibmetimes  hear  any  Thing  advanced  in 
Difcourfes  from  the  Pulpit,  contrary  to  found  Doffrine?  or 
leading  to  dangerous  Errors^  the  well-inftrufled  Toutb 
would  be  lefs  expofed  to  receive  ///  Imprejjions  therefrom, 
or  an  leaft  their  more  judicious  and  faithful  Parents  would 
be  able  to  fortify  and  guard  them,  and  I  hope  would  take 
Care  to  do  it  fcafonably  and  effectually,  as  knowing  that 
they  (as  well  as  the  Minifter,)  muft  give  Account. 

It  may  not  be  altogether  impertinent  or  unfeafonable,  if 
I  now  take  Occafion  to  mention  it  as  another  darkOmen, 
and  a  Symptom  of  the  declining  State  of  Religion  in  this 
Land,  that  our  wonted  Leftures  on  Week-days  are  of  late 
fo  much  laid  afide,  or  negleded,  and  practically  defpifed 
among  us.  In  fome  Places,  perhaps  the  Minifter  may  vo- 
luntarily omit  them,  either  by  Reafon  of  his  Support's  be- 
-ing  too  fcanty  to  allow  of  the  Expence  ufually  arifing  on 
fuch  Occafions,  or  becaule  .the  Burden  of  Labour  created 
hereby  takes  him  too  much  off  from  other  (  as  he 
thinks)  more  neceffary Parts  of  hisMiniftry,or  elfe  becauie 
he  is  discouraged  by  the  thin  Appearance  vi  Auditors,  &c. 

And 


fb*      P    R    E    F    A    C    E.  9 

And  undoubtedly  the  People  are  very  much  to  Blame. 
For  even  where  the  Minifter  is  not  at  all  in  Fault,  but  re- 
foJutely  furmounting  all  Difficulties  in  his  Way,  as  being 
chearfully  willing  to  fpend  and  be  fptnt  in  the  Caufe  of 
Chrift  and  for  the  Good  of  Souls,  diligently  keeps  up  his 
ftated  Lefture,  yet  how  frequently  do's  he  fee  it  poorly  at- 
tended,  and  finds  herein  a  great  Difcouragement  to  his  La- 
bours, as  it  fcems  a  practical  Contempt  of  the  Means  of 
Grace,  and  an  Argument  of  a  fad  Prevalence  of  theSpirit 
of  this  World  among  his  People  ?  Indeed  it  muft  neecls 
be  a  Sign  of  the  forrowful  Change  of  State  in  Point  of  vi- 
fible  God  linefs  thro'  theLand,  unto  all  thofe  who  are  trem- 
bling for  the  Ark  of  God,  and  who  have  feen  the  crouded 
Aflemblies  for  Worfhip  on  Letture-days  (  as  well  as  on 
Lord's-days]  in  former  Times,  now  to  fee  the  Degeneracy 
this  People  are  fallen  into,  by  the  general  Neglect  of  fuch 
Opportunities  for  the  Exercifes  of  Religion  and  the  Care 
of  their  Souls.  Which  Neglect  fhamefully  prevails,  not 
only  in  many  Country-Towns,  but  even  in  our  Metropolis 
alto,  the  chief  Place  of  Concourfe  ;  where  tho'  in  a  Judg- 
ment of  Charity  there  be  fomeThoufands  of  devoutSouls, 
yet  it  was  furprizing  to  me  to  behold  (  as  I  lately  did  )  at 
their  Tfarftay-Lefture,  the  Pews  and  Seats  in  a  Manner 
empty  ;  and  this,  notwithftanding  fome  Pains  have  lately 
been  taken(as  I  am  informed)to  revive  that  ancientLefture; 
particularly  by  reprinting  and  difperfing  an  excellent  Dif- 
courfe  of  the  memorable  and  Rev. Mr.  JOSHUAMOODEY'S 
on  the  choice  Benefit  of  Communion  with  God  in  his  Houfe  ; 
thought  to  be  very  well  calculated  to  that  Purpofe,and  ac- 
companied with  a  recommendatory  Preface,  by  fundryRe- 
verend  and  worthy  Miniftcrs  of  Bofton^  viz.  Dr.Sewall,Mr. 
Prince,  and  the  late  Mr.  Webb.  Whofe  pathetick  Wifhes 
therein  exprelTed,  it  is  not  unfeafonable  here  to  repeat,  in 
their  own  Words,  which  are  thefe.  "  May  the  Minijters 
"  of  Chrift  be  intreated  to  do  their  utmoft  to  revive  our 
"  firft  Love  for  the  Houfe  of  God,  by  infilling  on  the 
:c  greatfruths  of  /^GOSPEL  ;  fuch  are,theDodrines  of  the 
'"  Divinity  and  favingO^zV^  of  ourLord  JESUS, God-Man 
"  Mediator  j  concerning  fhtGodkead  and  &\vmzOpcratiovs 

44  of 


jo  The       PREFACE. 

"  of  the  HOLY  SPIRIT,  on  which  all  the  Succefs  of  the 
**  Gofpel-Miniftry  depends :  Such  are,  the  Doctrines  of 
"  Original  Sin.,  and  our  loft  and  periling  State  by  the 
"  Fall ;  the  Nature  and  Necefiity  of  Regeneration  by  the 
"  Spirit  of  God ;  our  juftifcation  thro'  the  perfect  Righ- 
<c  teoufnefs  of  Chriil  imputed  to  us,and  received  bjFaith  -9 
«*  theNature  and  great  Importance  otGofpel-Obedience&c. 
cc  And  may  God's  People  mew  their  earneft  Concern  in 
<c  this  Matter,  by  a  diligent  conftant  Attendance  on  the 
<c  Word  and  Ordinances,  and  by  their  Care  to  bear  the 
"  Fruits  of  the  Kingdom." — 

On  this  Occafion,  I  would  take  the  Liberty  (  which,  I 
hope,  I  may  do  without  Offence)  humbly  to  fuggeft,  that 
as  there  is  a  Cbarity-Ledure^  annually  at  theMiniftersCon- 
vention  on  the  Day  after  the  General  Election,  one  View 
of  which  is  to  promote  the  Collection  then  expected,  for 
the  Support  of  fome  Minifters  that  have  a  difficult  Situa- 
tion, but  fmall  Congregations  and  fo  but  fmall  Salaries,  if 
our  honoured  Patriots  at  the  Council-Board  and  in  the 
Houfe  offieprefentativesttsfctrig  theCafe  intoConfidcration, 
would  be  pleafed,  as  many  of  them  as  might  be,  to  coun- 
tenance fo  ufeful  a  Charity  by  attending  that  LeBure  in 
particular,  and  giving  their  Contribution,  as  feveral  Mem- 
bers of  that  honourable  Body  and  others  of  diftinguilh'd 
Character,  I  know,  have  fometimes  done,  and  therein  have 
not  a  little  honoured  themfelves,  this  doubtlefs  would  be  a 
Sacrifice  well  pleafing  to  God  thro9  Jefus  Chrift  ;  and  fuch  a 
laudable  Pattern  in  our  civil  Leaders  and  principal  Gen- 
tlemen might  happily  be  the  Means  of  diffufing  a  Spirit  of 
Liberality,and  draw  in  many  to  imitate  them,in  honouring 
the  Lord  with  their  Subftance  on  fuch  Occafions  •,  which 
would  be  Matter  of  abundant  ^hank/giving  to  God,  efpe- 
cially  from  thofe  who  receive  thefe  yearlyBenefactions. — I 
hope,  it  will  be  excufed,  if  I  take  the  Freedom  to  add 
here,  that  a  Concio  ad  Clerum  being  partly  the  Defign  of 
this  annual  Lefture^  I  truft,  it  will  from  Time  toTime  be 
the  Care  of  the  Mini&er  who  preaches  it,  to  exemplify  and 
recommend  on  that  Occafion  the  evangelical  Preacher^  and 
lay  hold  .of  that  Opportunity  for  bearing  his  faithful  Tef- 

timony> 


The      P     R     E     F    A    C    E.  n 

timony,  as  in  Behalf  of  the  peculiar  Doftrines  and  Duties 
orCbriftiamtyyvil\\ch  fhould  chiefly  fill  ourPulpit-Difcour- 
ics,  fo  likewife  againft  the  growing  Errors,  Neglefts,  and 
Mifcarriages  of  theDay,  whether  amongMinifters  orPeople. 
But  to  return  to  the  fpecial  Bufinefs  of  this  Preface- 
As  the  Growth  of  Arminianifm  and  loofe  Principles  in 
Religion  among  us,tends  to  the  utterRuin  of  thefeChurch- 
cs,  in  Point-of  Faith,  Worfhip,and  vital  Godlinefs,  \ .have 
for  my  own  Part  determined, whileOpportunity  continues, 
to  testify  the  Gofpel  of  the  Grace  of  God,  according  to  the 
Ability  which  God  giveth.  And  as  I  tho't  Mr.BRiANx's 
publifhed  Difcourfe  manifeflly  levePd  againft  fome  impor-  ; 
ttht  Doftrines  of  the  Gofpel,  and  calculated  to  promote 
Error ',  to  depreciate  the  found  Principles  commonly  re- 
ceived in  the  Churches  of  New-England*  and  among  Pro- 
tenants  in  general,  and  to  reflect  Difgrace  on  thofe  that 
profefs  the  fame  ;  I  have  been  moved  (  however  unfit  for 
iuch  a  Talk,)  to  undertake  an  Examination  of  his  Difcourfe, 
and  to  endeavour  (  after  my  Meafure  )  the  Defence  of  the 
Gofyel,  and  herewith  a  Vindication  of  the  many  Expofitors 
and  Profeffors  reflected  upon  by  him  with  fo  much  Severi- 
ty and  Acrimony. 

If  in  the  Courfe  of  my  Remarks  it  mould  happen,  that  I 
have  taken  Things  anywhere  othcrwife  than  he  intended, 
it  is  what  I  am  not  fenfible  of  at  prefcnt.  If  he  iliould 
make  fuch  an  Objection,  all  I  can  now  fay  to  it,  is, 
That  to  prevent  Mifunderftanding  he  mould  have  forborn 
all  ambiguous  ExprcfTions,  and  ought  to  have  explained 
his  Meaning  better.  I  have  taken  Things  as  they  Hand  in 
his  Book,  and  am  not  at  all  confcious  of  wilfully  pervert- 
ing his  Senfe. —  If  he  is  able  to  offer  me  better  Light  from 
Scripture*  on  any  Argument  before  us,  I  am  ready  to  re- 
ceive the  fame.  But  Saiyr  or  Banter,  fipbiflual  Cavils*  or 
evafive  Replies*  won't  be  worth  my  minding  :  And  as  for 
pcrfonal  Refefyons*  Infults*  and  Abufes  fo  familiar  with 
him,  I  fhall  not  value  them  a  Rufh. — 

'I  fee  by  his  Management  of  theDifpute  with  Mr.PoR,- 
TER,  that  when  he  can't  fairly  grapple  with  an  Argument, 
he  knows  how  to  Ihuffle  and  evade  :  And  knows  how  to 

fatynfs 


12  fbe      P    R    £    F    A    C    E. 

fatyrife  and  refleff,  when  he  can  no  longer  reafon  in  any 
plaufibleManner.  Andtho'  at  firft  he  fat  out  with  fomefpe- 
cious  Fretenfion  of  being  zCakinisJ  ;  yet  it  feems,  he  has 
thought  fit  to  drop  it  :  And  fome  think,after  all  his  loud 
Noife,  he  has  given  up  the  Text  it  felf,which  he  pretended 
to  vindicate. —  But  perhaps  I  go  too  far,  in  touching  on 
that  Controverfy.  Yet  I  had  tho't  it  not  improper  for  me 
to  make  fome  Remonftrances  here  againft  the  many  abu- 
five  Reflections,  ofaperfonal  Afpect,  which  he  has  filled 
his  publifhed  Letters  with.  However,  becaufe  I  would 
not  unreafonably  fwell  this  Preface,  and  becaufe  the  wor- 
thy Gentlemen  againft  whom  he  writes,  are  well  able,  if 
they  think  it  worth  while,  to  defend  themfelves,  I  for- 
bear.—  Only  I  cin't  help  taking  Notice  of  a  Paragraph 
ia  his  fecond  Letter ,  where  he  deals  in  Scandal  at  a  ftrange 
Rate  ;  not  only  afperfing  theCharacter  of  the  Living,  but 
even  throwingDirt  upon  theMemory  of  theDead.  I  think 
it  truly  zMaJhr-Piece of  Defamation, as  black  5c  deformed 
as  almoft  ever  I  met  with  :  And  this,it  feems,inRetaliation 
for  a  comparatively  foft  Reflection  ;  which,  however,had 
perhaps  better  have  been  omitted. — Perit  judicium^cumRes 
tranfit  inAffettum. — But  I  difmifs  the  difagreable  Subject ; 
hoping,  thisAuthor,  upon  a  calm  Review  of  Things,  will 
take  Shame  to  himielf  for  fo  unaccountable  a  Sally  of 
vindictive  Pafllon. 

I  mail  only  further  obfefve,  that  what  feems  to  have 
cfpecially  fro voked  him  againft  his  Opponents,  is  their  be- 
ing inftrumental  to  bring  him  under  the  Repute  of  aB^r- 
minian  or  worfe,  to  the  Publick.  And  all  I  mail  fay  to 
this,  is,  That  had  not  \\\sfrinted  Difcourfe  previouily  laid 
him  under  fuch  a  Character,  the  Rev.  Gentlemen  he  fo 
loudly  complains  of,  would  (  I  confefs  )  have  acted  an  un- 
kind Part  towards  him  :  But  as  the  Cafe  really  flood,  I 
think  his  Offence  groundlefs,  and  his  Heat  on  this  Occa- 
fion  altogether  unjuftifiable.  For  he  is  bimf^f  the  true  (ex- 
emplifying) Author  of  this  his  Character,  by  m's  faid  Dif- 
courfe  ;  as  he  has  therein  difavow'd  the  orthodox  commonly 
received  Notions,  on  the  Head  of  the  Divine  Decrees,,  of 
Original  &>,of  ejpcaciousGracerf  imputfdKigbteoufnefs>  &c. 

To 


fbe      PREFACE.  13 

To  all  which  he  difcovers  a  flrange  Antipathy  •  and 
at  the  fame  Time,  makes  the  whole  Doftrine  of  Chrift  but 
a  more  refined  Syfiem  of  Morality,    and  refolves  the  whole 
Duty  of  Man  into  the  Practice  of  moral  Vertue  ;  declaring' 
this  to  be  the  Bafts  and  whole  Superftru&ure  of  theReligfon' 
of  JESUS,  the  very  Sum  and  Subftance  of  Chriftianity  ;  af- 
firming, that  Revelation   every  where  fufpends  our  whole 
Happinefs  on  our  perfonal  good  Behaviour,  and  conftitutes 
this  the  Condition  of  all  God'sFavours  ;  yea,  that  the  grand 
Defign  of  Chrift's  coming  into  the  World  was  to  be  a 
Preacher  of  Rigkteoufnefs,  to-fet  up  theChriftian  Scbeme&nd 
propagate  Truth  and  Vertu*  among  Mankind  ;  that  to  pro- 
mote moral  Righteoufnefs  is  the  ultimate  View  of  GOD  in 
all  his  Difpenfations ;  that  moral  Vertue  is  the  fupreme 
Dignity  of  GOD  himfflf,  the  chief  (  if  not  only  )  Subject  of 
proper  Gofpel-Preaching,  &c.  And  in  fhort,that  by  the  com- 
monly received  Principles,  fo  inconfiftent  with  his,  theChrif- 
tian  Religion  is  in  many  Places  turned  into  an  idle  Specu- 
lation, a  mysterious  Faith,  a  fenfelejs  Superftitionfa  aground- 
lefs  Recumbency. —  This  is  a  true  Breviate  of  hisDifcourfe ; 
and  if  his  other  Difcourfes  from  the  Pulpit  are  analogous 
to  this,   or  confiltent  with  it,  What  other  Denomination 
can  fuch  a  Preacher  expeft  to  come  under,  among  fober 
and  judicious  Chriitians,  but  that  of  wiArmi nian  orworfe  ? 
Certainly  then  he  had  no  juft  Reafon  to  reflet,  as  he  has 
done,  on  Mr.  Porter,  or  his  Alienators.     Thefe  Rev. Gen- 
tlemen's Tcftimony  in  that  Cafe  I  think  ttuly  worthy  of 
Imitation,  as  well  as  Commendation,  by  the  faithful  Mi- 
nifters  of  CHRIST  thro'  the  Land,  and  all  others  who  have 
at  Heart  Soundnefs  of  Doctrine  and  Purity  of  Religion  : 
Efpecially  as  thefe  Churches  appear  now,  more  than  ever,in 
Danger  of  being  corrupted  by  Arminian  Errors,  or  worfe9 
fo  induftriouiiy  propagated  by  fcveral,  with  theAuthor  we 
have  in  View,  lately  introduced  into  the  Paftoral  Charge. 
One  flagrant  Inftance  I  can't  help  taking  a  particular  No- 
tice of;  I  mean,Mr.y0£#6vz/},who  was  not  many  Years  ago 
fettled  in  theMiniftry,but  has  lately  been  difmiiVd,as  hav- 
ing turned  fromCd/w»/yk,&embraced  theArmimanSchcmc^ 
by  hisownAccount  in  \u$Narratii:e<£  theAffair,  Andlcan- 

not 


i4  Me      P    R    E    F    A    C    E. 

not  help  wi fhing, that  every  one  of  ourCburcbes,  which  have 
been  impofed  upon  by  likePretenders  toOrthodoxy,  would 
follow  the  JaudableExample  of  thePeople  rfAfhford  -,  &  re- 
gularly labour  to  get  free  from  thedangerousContagion  of  a 
corruptMiniftry,  fuch  as  difleminates  Arminlan  Errors,  and 
loofeOpinionsinReligio^thattend  tofubvert  theTruth,and 
deftroy  vital  Chriftianity  among  us.  Nor  can  I  forbear  ex- 
prefting  my  Wifhes,that  in  theCboice  and  the  Ordination  of 
Minifters  for  the  future,  more  Care  might  be  taken,  by  all 
concerned  therein,to  have  fuffkientEvidence  of  their  being 
found  in  tbeFaitb,znd  hopefully  fuch  as  will  bring  the  ever- 
lafting  G  of  pel  to  their  People  ;  and  not  fuch  as  underPre- 
tence  of  doing  that,  will  only  or  mainly  preach  up  moral 
Venue i  and  this  in  fuch  a  Way  as  tends  to  deftroy  theFaith 
and  vacate  the  Goffel  of  Salvation. 

I  hope,  what  I  have  here  offered  to  the  Publick  may  by  theBlefling  of 
God  ierve  fome  valuable  Ends ;  if  not  to  convince  &  reduce  fuch  as  are 
already  engaged  in  the  Arminian  Scheme,  yet  to  warn  others  of  theError 
and  Danger  of  it,  and  to  eftablifli  them  in  the  Belief  of  the  Truth, as  it  is 
injtfus.  I  fend  forth  this  Eflay  with  my  hearty  Prayers  to  the  God  of 
ail  Grace,  that  for  Chrift's  fake  he  would  own  and  blefs  what  is  here  faid 
agreable  to  his  Mind  and  Will,  for  thofe  happy  Purpofes  :  And  that  the 
Lord  in  Mercy  would  help  his  Miniilers,  like  Paul,  to  fight  the  good¥ight> 
and  keep  the  Faith  ;  and  help  his  Churches  in  this  Land,  even  unto  the 
lateft  Generations,  to  hold  f aft  the  Form  of  found  Words,  in  Faith  and  Love, 
fwhich  is  in  Cbrift  Jffus,  to  keep  his  Word  and  not  deny  his  Name,  but  to 
hold  fa 'ft  that  which  they  have,  that  no  Man  take  their  Crown  from  them. 

And  may  I,  who  having  obtainedHelp  of  God,  do  continue  unto  this 
Day  (being  in  the  7  8th  Year  of  myAge)  obtain  Mercy  to  be  faithful  even 
unto  the  Death,  ancttheri,/frzi/£>  my  Courfe  with  Joy, —  and  with  the  more 
Joy  from  a  ProfpecYof  this  People's  talking  in  the  Truth  and  continuing 
in  the  Grace  »f  God. 

Now  unto  him  who  is  able  to  do  exceeding  abundantly  above  all  that 
we  afkor  think,  be  Glory  in  the  Church  by  CHRIST  JESUS,  throughout 
all  Ages,  World  without  End.  Amen. 

SAMUEL  NILES. 


E      R      R      A      r      A. 

pAge.  2. 1.  i.  read,  Gof pel-Truth  p.  16.  1  23.  r.  and  this  p.  31.  1.  18.  r- 

'    calling?.  33, 1.  1 8.  r.  i.I mall  p.  41.  1.  5.  r.  Adtion  ;—  ibid.  1.  24. 

r.  According  to  what  p.  42.  1.  2.  r.  Interpretation   p.  63.  1.  29  r.  Incon- 

fflencyy.  80. 1.  1 5.  r.  might  pertinently  p.  89.  1.  4.  r.  Another  p.  95.  Marg. 

A.  4.  r.  Doctrines ;  ftofejjed  p.  no.  1.  ao.  r.  caa/£/n  — • 


A 

VINDICATION 

Of  divers  important  Gofpel-DoElrines^  with 
the  Preachers  and  Profeffors  of  them  ; 
Eflayed  in  the  Way  of  Remarks  upon  a 
Difcourfe  (delivered  Sermon- wile,  and 
publifhed,  on  ISAIAH  64.  6.)  Intitled,7#£ 
Abfurdity  and  Elafphemy  of  depreciating 
moral  Vertue. 


IT  is  a  memorable  Obfervation,  which  fome 
of  our  venerable  Fathers  in  New-England 
once  made  by  Way  of  Lamentation,  very 
applicable  to  the  preient  Day  ^  viz.  "  It 
"  was  one  of  theSongs  (as  the  Jewijk Mailers 
tell  us)"In"the  Feaft  of  Tabernacles,  —  Bleffed  be  our 
<c  Youth,  which  have  not  made  our  old  Men  ajh&med* 
*c  But  alas  !  we  that  arc  old  Men,  muft  confefs  onrfelves 
€c  ajhamedi  when  we  fee  how  our  Youth  have  expreffedand 
*'  behaved  themfelves  ;  and  with  what  Scoffs  they  have 
4C  aflaultcd  theOrder  of  the  Gofpel,in  fome  Things  lately 
"  publilhed  &  fcattered  about  the  Country."  Now  if  in 
their  Day  Scoffers  being  found  affaulting  the  Order  of  the 
Gofpel  was  to  them  Matter  of  Lamentation,  how  much 
more  lamentable  is  it,  that  there  are  to  be  found  in  our 
Day  Scoffers  among  our  Youths^  fcoffing  at  and  aflault  - 
ing  even  the  DC  Brines  of  tbe  Goffcl,  and  Tome  of  the  moft 

B  important: 


2  ^VINDICATION^/  divers 

important  Points  of  Gofpel-Truths,  treating  them  with 
Ridicule,   in  DifcourfeS  printed    and  fcattered  about  the 
Country  !     I  am  lorry 'to  fay  it,I  think  we  have  a  flagrant 
Inftancc  in  the  Difcourfe  (not  to  fay  Sermon)  now  to  come 
under  our  Examination  :  Where  it  is  very  obvious,  fun- 
dry  great  Doctrines  of  the  Gofpel  are  exploded  and  hifTed 
at,  the  Characters  of  eminent  Men,    who  have  efpoufed 
them,  are  afperfed  and  contemptuoufly  treated,  and  as  I 
apprehend,  fome  dangerous  Errors  aflertcd,in  fuch  a  con- 
fident Manner,  as  if  we  were  to  be  infulted  or  flouted  out 
of  bur  religious  Principles  ;  —  as  if  truly  thefe  Churches 
in  New-England  had  from  the  Beginning  been  fettled  on 
a  wrong  Bottom  (ib  have  thtir  Religion  flill  to  feek)  and 
as  if  this  our  Author  mufl  be  the  very  Man  to  open  our 
Eyes  and  illuminate  the  Country  !    'Indeed  if  this  Gen- 
tleman, or  any  others,  were  capable  of  giving  us  better 
Light  into  divine  Truths  upon  Scripture- Authority,   I 
hope  none  of  us  would  appear  fo  prejudiced  in  Favour  of 
our  own  private  Sentiments,   or  of  the  commonly  receiv- 
ed Opinions  in  Religion,    as  to  fhut  our  Eyes  againft  it, 
or  wilfully  reject  it  :     But  I  muft  freely  fay,  I  have  little 
Expectation  of  //^/,from  One  whofe  firft  A; tempt  feems 
calculated  to  darken  Coitnfel  by  Words  without  true  Know- 
ledge^ and  fcatter  Darknefs  rather  than  Light  ;  and  tends 
to  obfcure,  yea  even  to  fubvert  the  Gofpel,  rather  than  to 
dtablim  and  explain  it ;   particularly  in  regard  that  the 
main  and  mod  effential  End  of  Chrift's  coming  into  the 
'World,  'viz.  to  "?fc.ke  Expiation  for  Sin,  and  bring  in  ever- 
icfting  'Right ewfittfii  is  in  Effect  denied,  by   an  abufivc 
Reprefentaticn  of  the  grand  Defign  of  Chrift's  mediato- 
rial Undertaking  ;   as  will  be  feen  in  its  proper  Place,  in 
the  Courfe  of  thefe  Remarks. 

It  is  not  without  much  Relu&ance  I  have  engaged  in 
this  Affj&r,having  waited  fome  Time  in  hopes  to  hear  of 
its  being  undertaken  by  fome  better  Hand  :  but  none  ap- 
pearing (that  I  was  apprized  of,  'till  I  had  aimed  finiihed 
what  I  at  fu-it  intended)  to  plead  the  Caufe  of  Chrift  pub- 
fackly  againfl  vvh.it  carries  a  chreatningAfpect,  ifiuffcred 

to 


important  Doftrines  of  the  GofpeL  3 

to  pafs  without  Controul  •,  therefore  with  a  View  to  ferve 
the  Intereft  of  Chriftianity  in  thefe  Churches,  and  parti- 
cularly  in  the  Society  under  my  more  immediate  paftorai 
Care,  by  guarding  it  againft  the  Infection  of  wild  and 
dangerous  Tenets,  brought  ib  near  our  Doors,  I  have 
thought  it  my  Duty,  to  let  upon  a  faithful  Examination 
of  the  Authors  Performance  referred  to.  —  In  doing  of 
which,  depending  upon  divine  Grace  thro'  Chrift  for  Di- 
rection and  Help,  I  have  rclblved  to  contend  earneftiyjhtf 
withal  I  hope  icripturally,  for  tbe  Faith  once  delivered  to 
the  Saints  •,  even  that  Faith,  which  the  Churches  of  the 
Saints  in  NEW-ENGLAND  have  been  in  the  PofTeffion  and 
Profefiicn  of,  now  to  the  third  Generation  down  from  our 
renowned  Anceftors,  whom  Chrifl  in  a  diflinguiming 
Manner  honoured  and  made  to  be  the  happy  Inftruments 
of  peopling  this  Wildernefs,  of  fettling  Churches  here  in 
the  true  Faith  and  Order  of  the  Gofpel,  and  in  Chriftian 
Fellowfhip  together,  and  of  erecting  a  College,  when 
weak  and  in  an  Infant-State,  for  the  educating  of  Youth 
in  found  Principles  and  good  Literature  ^  that  by  the 
Smiles  of  Heaven  on  their  Endeavours,there  might  come 
forth  a  SuccefFion  of  learned  and  godlyMinifters,  furnim- 
cd  and  difpofed  to  feed  and  lead  the  Generations  rifing 
up  after  them  in  theWays  of  Truth,both  in  Doctrine  and 
Worlhip,  in  Difcipline  and  in  Manners. —  And  fhall  we 
their  Posterity,  after  all  the  Goodneis  of  God  ib  remarka- 
bly experienced  for  a  Series  of  near  a  Century  and  half, 
give  up  that  Caufe, which  is  not  fo  much  our  own  as  it  is 
Chrift's  ?  —  Surely,  if  it  be  given  up,  whether  by  Indo- 
lency  or  Treachery,  we  fhall  in  that  Cafe  be  juflly  look'd 
upon  by  theEye  of  a  jealousGod,as  fhamefully  degenerated^ 
however  ncble  and  right  a  Seed  we  iprang-  from.; — To  pre- 
vent fo  dreadful  a  Confequence,  1  would  contribute  my 
beft  Endeavours-,  particularly  in  the  prelent  Effay,  by  wa\ 
of  Remarks  (as  before  hinted)  on  the  Difcourfe  now  ia 
View. 

In  the  Profccmion  of  which  Purpofe,  I.fhall 

B  2  i.  Ccn 


^VINDICATIONS/  divers 


1.  Confider  the  Words  of  the  TV*/,  as  they  fland  con- 
ne&ed  with  the  Context  •>  and  likewife  compare  them  wish 
parallel  Paffages  of  Scripture,   both  in  the  old  Teftamcnt 
and  New. 

2.  Attempt  to  remove  the  Prejudices  our  Author  would 
raife  againft  many  found  Proteftant  Expqfitors  and  others, 
by  his  harfh  and  unbecoming  perfonal  Reflections  upon 
them,  and  by  his  abufive  Reprefentations  of  'their  Princi- 
ples^ which  1  fhall  fay  fomething  in  Vindication  of,   as  it 
fails  in  my  Way. 

3.  Shew  the  Danger  of  fubftituting  or  fetting  up  a 
Righteoufhefs  of  our  own  in  the  Room  or  Stead  of  Cbrift's 
Righteoufnefs  •,  —  and  confider  how   far  our  Author  is 
dodrinally  faulty,  on  this  Head,  in  his  Difcourfe. 

4.  Enquire  whether  there  is  not  more  of  Abfurdity  and 
Blafpbemy  couched  in  difowning  fome  of  the  main  Ends 
of  CHRIST'S  coming  into  the  World,  than  can  be  in  the 
pretended  Depreciation  of  moral  Virtue. 

5.  Confjder  whether  the  fevere  Reflections  on  the  Reli- 
gion of  others^    infmuated  by  this  Author  (particularly  in 
Pages  7th  &  8ih  of  his  Difcourfe)   are  not  very  juftly  ap- 
plicable to  bis  own  Religion,    as  exhibited  therein  to  the  ( 
World  :  And  alfo  whether  the  Objeffions   raifed  in  the 
Ciofe  of  that  Difcourfe,   which  he  has  framed  and  pre- 
tended to  anfwer,  do  not  appear  a  true  and  ample  Defcrip- 
tion  of  the  whole  of  his  Performance,  notwithstanding  all 
his  laboured  Solutions. 

I.  I  am  to  confider  the  Words  of  his  faxf,  particularly 
as  they  lie  in  Connection  with  the  Context  ,  —  and  to  com- 
pare them  with  fome  parallel  Paffages  in  Scripture. 
Here,  to  be  diftinct, 

(ij  I  fhall  confider  the  Words  themf  elves  ,  and  view 
them  in  their  Relation  to  theConfext  ;  withal  taking  fome 
Notice  of  what  our  Author  has^advanced  in  the  Difcourfe 
before  us. 

The  Text  is  that  Claufe  in  ISAIAH  64.  6.  —  All  our 
Right-eeufmjjes  are  as  filtby  Rags.  —  Our  Author,;afcer  run- 
ning thro'  more  than  four  Pages  by  Way  of  Introduction 

(on 


important  Doftrines  of  the  GofpeL  5 

(on  feveral  PafTages  of  which  I  fhall  take  Occafion  to 
make  fome  Remarks,  as  they  may  properly  fall  in  under 
one  or  other  of  the  Heads  proposed  to  Confideration)  at 
length  comes  to  his  Text  -,  which  I  fhall  firft  give  you 
his  Confirmation  of  in  his  own  Words,  with  fome  Re- 
marks upon  it  -,  and  then  offer  my  Sentiments  upon  it, 
back'd  with  fome  Arguments,  both  from  Reafon  and 
Revelation. 

Our  Author  having  made  a  lortg  Harangue  upon  Pre- 
mifes  fomething  foreign  to  the  Pi^rpofe,  at  laft  recollects 
himfelf,  and  returns  after  a  tedious  DigrefTion,to  his  Sub- 
ject ;  beginning  thus  (Page  9..)  "  And  [not  to  forget  my 
"  Text.]"  —  which  peradventure  he  might  have  done  for 
the  whole  Hour,  and  yet  carried  on  his  Difcourfe  with 
near  as  much  Pertinence,  and  Propriety,  as  it  now  appears 
with.  —  However,  let  him  go  on  in.  his  own  Way.  - 

He  adds,  "  No  Pafiage  perhaps  in  the  ^hole  Book  of 
"  God  has  been  more  Jbamefully  perverted,  than  this  I 
"  have  now  chofen  to  difcourfe  upon  :  The  Words,  as 
"  they  are  commonly  received,  are  a  ft  and  ing  Reflection  on 
"  all  Virtue  and  good  Manners  ;  the  moft  effectual  Dif- 
ccuragement  that  could  be  gi  en  to  the  Practice  of 
Chriftian  Morality  ,  and  consequently  one  of  the  moft 
"  fatal  Snares  that  could  be  laid  for  the  Souls  of  Men." 
A  wondertulFlight  !  —  On  which  I  obferve,ourAuthor's 
Defign  (it  feems)  being  to  enlighten  the  Chriftian  World, 
and  to  correct  and  reform  our  vulgar  Expofitors  &;  Prea- 
chers, might  judge  artfully  enough,  in  beginning  his  At- 
tempt thus,  with  fuch  fwcllingWords  of  'Vanity  ',  and  of  Re- 
proach upon  c<  the  Words  of  his  Text  as  they  are  com- 
monly received"  —  And  furely,if  theCafe  be  as  he  reprefems 
it,  it  can't  be  a  venial  Crime  in  any,  after  fuch  fai?  Warn- 
ing from  our  Author,  to  prcfume  ever  again  to  apply  the 
"Words  as  they  are  "  commonly  received." 

Now  he  tells  us,  —  "  The  common  Notion  of  them  is, 
that  the  Prophet  is  here  giving  a  juft  and  literal  De- 
fcription  of  the  Rigbt  eoufnefs  of  the  Bcft  ;  while  he  is 
only  confeffing  and  lamenting  the  aggravated  Sin^of 
B  2  "  tt* 


" 


cc 


6  ^VINDICATION^/  dfocrs 

"  tbt  worft  of  Men."—*  This  his  Reprcfentation  of  the* 
Cafe  feems  exceptionable  enough  in  both  its  Parts,  as  to 
the  Manner  of  ExprefTion  at  leaft  :  however,'  I  fhall  not 
{land  to  criticize  uponLanguage,  or  be  nice  about  Words. 
He  further  amplifies  in  dating  the  Notion  commonly  re- 
ceived :  But  miferably  mifles  it,  when  he  fays^  "  *I'ke  beft 
<c  Right  eoufnefs  has  been  generally  fpoken  of,  as  no  better  a 
"  Qualification^ — \\vmfilthyRags"  —  As  I  (hall  have 
Occafion  to  ihew  afterwards. 

He  comes  at  lad  f  LP.  10.)  to  give  us  bis  Judgment 
concerning  the  genuine  meaning  of  thcT'ext  •,  — -And  with 
the  higheft ArTurance  tells  us  how  it  is  to  be  underdood  ; 
defigning,  it  feems,  to  prevent  Expofitors  and  others,  for 
the  future,  from  fo  "  lhamefully  perverting"  this  Paflkge 
of  Scripture  •,  and  that!  the  Words^  as  they  are  commonly 
rec  tiied"  may  no  longer  be  "  a  Standing  Reflection  on  all 
Virtue  and  g  ocd  Manners"  or  "  fuch  a  fatal  Snare  to  the 
Souls  of  Men." —  Thus  he  declares  himfelf —  *'  The  true 
"  Senfe  of  the  Words  (  as  I  truft  will  appear  in  the  Pro- 
cc  grcfs  of  this  Difcourfe)  is  not,  that  their  Right eoufnefs 
*c  would  have  been  as  filtbyRags,  if  they  had  really  been  a 
<c  righteousPeople(the  facredWnterfuggefbsnofuch  thing) 
16  —It  mud  therefore  be  aMatter  of  great  Importance^ 
cc  Defign  richly  worth  our  Undertaking,  to  deliver  the 
cc  <Text  from  this  falfe  Glofs,  this  horrid  Abufe  that  has  been 
«•  put  upon  it." — 

But  I  doubt,  our  Author  has  fadly  miffed  his  Aim, — • 
andinftead  of  delivering  his  Text  from  a  falfe  Glofs,  and 
horrid  Abufe,  has  indeed  rather  put  one  upon  it  himfelf : 
as,  I  am  perfwadcd,  will  appear  in  the  Sequel  of  thefe 

Remarks. -Whereas  "this  Gentleman  has  taken  Pains 

to  blacKen  the  Character  of  the  Jews,  and  fet  it  in  the 
tnoft  odious  Light  •,  I  think  this  injurioufiy  done,and  but 
very  little  to  the  Purpofe. — That  the  Jewiih  Nation,  at 
the  Time  of  Ifaiatfs  Prophecy,  had  too  generally  fallen 
into  a  Srare  ofwoful  Degeneracy,  I  confefs,  is  furftciently 
evident  from  Scripture  :  But  that  they  were  fo  univerfally 
ro  fuch  a  IDegrce  of  Itfltntralitj  and  Wicktdnefs, 

as 


important  Doctrines  of  the  GofpeL  7 

as  they  are  reprefented  by.  our  Author,  I  believe  want* 
Proof ;  and  fo  does  his  Aficrtion,  that  "  if  they  had 
*'  really  been  a  righteousPeople,tbeirRighteoufnefs  would  not 
44  have  been  as  filthy  Rags,  —  and  that  thcfacred  Writer 
"  fu£&efts  no  fab  Thing"  With  as  much  of  an  Air  of 
Infallibility  ^as  this  Gentleman  here  delivers  his  Opinion, 
it  may  paflibly  before  we  have  done  with  him,  appear, 
he  is  under  a  very  grofs  Miftake  ;  and  theCharge  of  put- 
ing  a  "falfs  Glofs  and  horrid  Abufe  on  the  'Text"  returns 
on  his  own  Head 

The  Decifion  of  .this  Cafe  is  of  great,  and  (as  it  ap- 
pears to  me)  of  the  laft  Importance.  In  order  therefore 
to  difcover,  on  which  Side. of  the  Queftion  the  Truth 
lies,  I  Ihall  proceed,  as  was  propofed,to  offer  fomeTho'ts 
on  the.  Text,  and  mall  .foberly  deliver  my  Opinion  in  the 
Cafe,  fubmitting  the  fame  to  the  Correction  of  Men  of 
better  Judgment,  than  either  ourAuthor  or  I,  inModefly 
can  pretend  to. 

Now  that  we  may  come  to  a  clear  understanding  of 
the  Words  of  the  Text,-r-y^//  our  Ri^b'toufnejfes  are  a$ 
filthy  Rags, —  It  may  be  of  ufe  to  prcmife  the  following 
Confiderations  :  —  Namely, 

j .  That  GOD  always  had,  and  ever  will  have  a  Church 
in  the  World  •,  it  were  eafy  to  prove  this  :  but  I  ftippofc 
it  will  not  be  difputed  ;  therefore  I  need  not  labour  the 
Point. 

2  That  the  Church  of  God,  under  all  it's  Viciffitudcs 
and  Revolutions,  in  the  feveral  Periods  of  Time,  whether 
under  the  Patriarchal,  or  Mofaical,  or  ChriftianConftitu- 
on,  hath  always  had  in  it  a  Number,  of  true  Believers  \\\ 
God  and  in  the  Mefiiah. — Even  in  the  darkeft  and  moft 
degenerate  Age,  there  always  has  been  a  Remnant  accord 
ing  to  the  Election  of  Grace,  who  were  Fellow-Citizens  with 
the  Saints  and  of  the  Houfoold  of  God  •,  tho'  fometimes  k 
has  been  but  njmall  Remnant \and  like  the  Grape-gleanings 
cf  the  Vintage,  as  it  were  one  of  a  City  and  two  of  a  Tribe : 
Nevprthelcis,  God,  who  defpifes  not  the  Day  of  fmall 
Things,  has  itiil  owned  them  for  his  People,  and  not  for- 

B  4 


S  ^.VINDICATION*?/  divers 

faken  them. — The  Name  of  the  Church  eveY  has  been, 
and  evc»  will  be  that,  JEHOVAH  SHAMMAH,  tfbt  Lord 
is  there. — Which  is  a  Confideration,  fufficient,  I  think,to 
take  offthe  Odium  cafton  the  People  of  the  Jtaor,  by  our 
Author,  when  he  reprefents  them  as  being  in  Ifaiab'sDay 
the  worft  of  Men,  and  univerfally  fo  ;  or  elic,  he  faysj 
their  Right  ecufneffes  would  not  have  had  the  odious  Cha- 
ratfer  of  filthy  Rags  applied  to  them  : — whereas,  it  is  evi- 
dent, theConfeflion  in  thisText  is  theChurch'sConfeflion, 
and  this  the  only  Church  God  had  then  in  the  World, — 
•which,  as  corrupt  as  the  Times  may  be  fuppofed  to  have 
been,  yet  were  called  -the  holy  People^  the  redeemed  of  the 
Lord,  a  City  not  forjaken,  Ifai.  62.  12* —  Certainly,  there 
was  a  Number  of  precious  Saints  cfthe  mo  ft  High,  then  a- 
mong  the  Jews  -,  and  if  fo,  this  deftroys  the  Author's 
Hypothefis  concerning  that  People,  that  they  were  at  this 
Time  an  abandoned  People,  "  utterly  deftitute  of  true 
*c  Right  eoitfnefs,  yea,  as  the  word  of  Men,  given  up  to 
"  the  moft  deteftable  Immoralities,  and  that  the  whole 
<c  Defign  of  the  focred  Writer  is  to  fhew  that  they  had  no 

"  real  true  Righteoufnefs." But  to  proceed,  let  it  be 

confidered, 

3.  That  under  the  Church's  legal  and  typical  Admi- 
biftration,  God  put  his  Prophets,  in  the  Times  of  their 
Prophefying,  into  a  \double  Capacity  and  ^ruft,  wherein 
they  were  eminent  types  of  the  great  Mediator  between 
God  and  Men,  the  Man  Chrift  Jefus,  who  both  mediates 
with  God  for  his  People,  and  with  his  People  for  God. 
Thus  were  the  Prophets  appointed  to  be  God's  Mouth  to 
his  People,  Jer.  15.  19.  Fboujhalt  bs  my  Mouth:  and  as 
fuch  they  came  to  the  People  in  the  Name  of  God,  under 
his  Authority,  and  under  a  like  Promife  as  that  made  to 
McfeSy  Exocl.  4.  12.  G<?,  and  I  will  be  with  thy  Mouthy 

find  teaeh  thee  what  tbou  (halt  fay. They  were  alfo  the 

People's  Mouth  unto  God,  in  a  Manner  as  Aaron  was 
Spokes-man  to  Mofes,  ibid.  ^.16. — Now  under  this  pub- 
lick  Character  we  are  to  confider  the  Prophet  If&iabi  ma- 
feing  the  ConfcjfTiQn  in  the  Text,  All  our  Right eoufneffts 

are 


important  DGflrines  of  tie  GofpeL  9 

art  as  filthy  Rags.  The  Prophet  here  is  the  Church's 
Mouth  in  Prayer  -,  or  the  Church  is  by  theProphet  offer- 
ing up  her  Prayer  to  God  in  Faith  :  petitioning  for  di- 
vine Help  againil  her  Adverfaries. —  It  is  the  Church,  I 
fay,  that  makes  this  Prayer  by  theMouth  of  the  Prophet ; 
and  even  then  the  only  true  Church  of  God,  wherein  it 
muft  in  Reaibn  be  fuppofed,  there  were  others  befidcs 
the  Prophet,-  and  perhaps  many,  fmcere  in  their  Add  refTes 
to  the  Throne  of  Grace  for  Salvation  in  a  Time  of  Need  : 
it  was  the  Prayer  of  the  Upright,  the  Prayer  of  Faith  \  at 
leaft,  on  the  Part  of  theProphet  and  many  others.  Their 
Petition  is  urged  and  enforced  by  a  variety  of  Pleas,par- 
ticularly  from  theConfideration  of  what  God  had  already 
clone  for  his  People  •,  and  they  proceed, in  the  lively  A6t- 
ings  of  Faith,  to  exprefs  their  Acquiefcence  in  God's  Pro- 
S  not  only  with  Regard  to  what  temporal  Good  he 
might  in  Mercy  beftow  upon  them,  but  alfo  to  the  in- 
conceivable Glory  he  had  in  Store,  prepared  for  them  that 
wait  for  him,  (/'.  4th  of  the  Context)  or  as  the  Apoftle 
expounds  it,  prepared  for  them  that  love  him.  jfi  Cor.  2  9  ) 
• — Then  theChureh  goes  on  (/r.5.)  to  a  fartherExprcffion 
of  her  Faith,  with  Regard  to  the  Conflancy  of  God's 
Mercy — Thou  meeteft,  or  as  it  may  be  read,  Thou  owned 
and  acceptefr,  him  that  rejoyceth  and  wirketh  Rtgbteoujpeft, 
i.  e.  the  feme  as  before  defcribed,  fuch  as  wait  for  God, 
or  love  him  5  who  delight  themfelves  in  the  Lord,  and 
delight  in  keeping  hisComrnandments  •,  who  rejoyce  not 
in  Iniquity,  but  rejoyce  in  the  Truth,  and  rejoyce  in 
Hope,  while  through  Faith  they  are  enabled  to  work 
Righteoufnefs  •,  who  experiencing  the  Joy  of  Faith,havc 
Confidence  toward  God,  —  that  they  Jhall  be  faved ;  as 
the  Church  fpeaks  in  the  Clofc  of  this  5thVerfe  Ncver- 
thelefs  the  Church,  as  be'came  her,  makes  a  humble  Con- 
feffion  of  her  own  Unworthinefs,  (/.  6.)  But  we  are  all 
as  a*-unclean  'Thing  —  How  pertinent,  fcafonablc  and  fit 
a  Confeffion  was  this  from  the  Church, when  fupplicating 
for  Mercy  and  Grace  to  help  her,  when  acknowledging 
ig-nnsr  Mercies,  and  when  acting  Faith  and  Hope  in  the 

Promifc 


io  A  V  i  K  D  i  c  A  T  i  o  N  'of  divers 

Promife  for  further  Mercies  ?  On  fuch  an  Occafipn,how  > 
meet  and  becoming  was  it  in  the  Church  and  People  of 
God,  thus  to  humble  themfelves  in  his  Sight,  un- 
der a  Senfe  of  their  Undeannefs  ;  and  confequently  their 
Unworthinefs  of  the  BlefTings  received  or  afked  at  the 
Hands  of  a  holy  God,  who  knew  what  finful  Creatures 
they  were  ?  And  I  would  add,  that  the  pureft  Church 
that  ever  was  upon  Earth,  ought  and  might  with  the 
greateft  Propriety,  even  in  her  pureft  Times,  fince  Adants 
Fall,  as  an  indifpenfable  Duty,  confefs  with  Lamentation 
in  the  Language  of  the  Church  here,  We  are  all  as  an  un- 
clean Thing.— — Now  if  theFountain  be  unclean,  noWon- 
der  if  the  Streams  arc  fo  too.  For  who  can  bring  a  clean 
Thing  out  of  an  unclean  ?  Not  one.  —  How  fitly  therefore 
does  the  Church,  confcious  of  the  Imperfections  &  Cor- 
ruptions with  which  the  beft  of  her  Performances,  whe- 
ther Ceremonial  or  Moral,  were  ftaincd,  fubjoin  this  fur- 
ther Confeffion  —  And  all  cur  Right  eoufnejfes  are  as  filthy 
Rags  !  A  ConfefTion,  which  the  pureft  Church  on  Earth 
may  make,  with  Reference  to  their  pureft  Right  eoufncfies^ 
I  think,  without  incurring  thelmputation  of  Absurdity  and 
Blafphemy,  in  depreciating  moral  Virtue^  with  which  this 
Author  reproaches  fuchaConftruclion  of  theText  -,  which 
I  think,  none  dare  deny,  except  it  be  fuch  as  agree  with 
our  Author,  who  feems  to  place  his  whole  Dependance 
on  Morality  \  as  will  more  fully  appear,  I  prefumc, 
from  the  moft  candid  Examination  of  hisDifcou rfe  refer'd 
to. 

By  our  Right  eou fa  effes,  we  are  to  under  (land  Works  of 
Righteoufnefs  which  we  have  done.  The  Expreflion  is  not 
to  be  conftrucd  as  including  that  Righteoufnefs  which  is 
ours  by  .Imputation  i  and  is  thcRighteoufnefs  ofr  Chrift  fub- 
jedlively,defcribed  by  the  Apoftle,^T^  Righteoufnefs  which 
is  of  God  by  Faith  :  But  it  means  that  Righteoufnefs 
which  is  ours  by  Inherence  -9  yet,  as  One  faith,  "  It  does 
<c  not  mean  Righteoufnefs  fimply  confidered  in  the  Ab- 
"  ftradt,  but  confidered  in  its  Subjefts  ; — Creatures  mo- 
"  rally  \mperfeft,  all  whofe  Qualities  confequently  aic 

'  "  fo 


important  Boftrincs  of  the  Go/pel.  u 

"  fo  too  :  Nor  does  it  mean  \\\zPrinciplc  of  Rightebufnefs 
«  as  infufed  into  Believers  by  the  Holy  Spirit,  but  the 
"  Extrcife  of  it,  or  Works  of  Righteoufnefs  as  done  by 
"  us  ;  and  it  relpeds  all  our  own  perfonal  Acts  of  Obc- 
"  dience  to  God's  Commandments,  whether  reflecting 
"  Rituals  or  Morals, — yea,  even  Gofpel-Duties  ot  Faith 
<c  and  Repentance,  confidered  as  Actions  performed  by 
"  us. — AH  our. Right  toufneffes,  theChurch  confefies,rfr*  as 
jiltby  Rags.  "  They  are  Ib  in  the  Eye  of  the  Law  and 
"  Juftice  ofGod,*$  con fideredi'n /^w/£/zw,feparately  from 
"  the  Right  eoufnefs  of  Chrift^  which  through  Grace  is  im- 
*c  putcd  to  Believers^  and  in  Vertue  of  which  their  fm- 
"  cere  (tho5  imperfedt)  Duties  are  acceptable  to  God." — 
All  our  Right eoufneffcs^  viewed  as  they  really  be  in  them- 
iclves,  in  Point  of  Conformity  to  the  Law  of  God,  are 
very  defective,and  in  regard  of  intermixing  Sins  are  much 

polluted. The  Church's  Complaint  in  the  precceding 

Words  was,  We  are  all  as  an  unclean  Thing  ;  —  alluding 
poffibly  to  the  Cry  of  the  Leper  under  the  Ceremonial 
Law,  Unclean,  Unclean!  (Lev.  13.  45.)  And  then  they 
further  take  Shame  to  themfelvcs,  from  a  Senfe  of  their 
having  nothing  of  their  own  that  did  or  could  hide  their 
fpiritual  Nakednefs  and  Uncleannefs  :  Their  very  Righ- 
teoufneffes  thcmfelves  being  all  but  as  Rags,  yea  as  filthy 
Rags.  They  may  be  called  Rags,  as  they  were  ib  defi- 
cient, that  they  would  by  no  Means  ferye  for  a  Covering 
to  hide  the  Shame  of  their  fpiritual  Nakednefs  and  Un- 
cleannefs ;  fcarccfowell  as  the  Aprons  of  Fig-Leaves,rhat 
Adam  and  Eve  fewed  together,  to  cover  the  Shame  of 
their  bodily  Nakednefs".  And  they  may  be  called ///£y 
Rags  in  this  Refpect,  that  if  Men  efiayed  to  cover  them- 
felveswith  their  (tonRigbteouJh'eJJ&^s  thefe  were  fo  ftained 
with  Mixtures  of  Sin,  they  would  rather  increafe  their 
fpiritual  Uncleannefs  ;  at  lead,  the  applying  them  to  fuch 
a  Ufc,  and  trailing  in  them  (or  a  Cover  to  their  Unclean- 
nefs, would  bi:t  fo  much  the  more  contaminate  or  pol- 
lute them  in  the  Sight  of  a  holy  God,  who  is  always  jea- 
lous tor  the  Honour  of  his  Grace,  and  for  the  Glory  of 

the 


j2  A  VINDICATION*?/  dfoers 

the  Redeemer,  in  whom  only  he  maketh  us  accepted,  and 
maketh  us  beautiful  thro'  his  Comelinefs  put  upon  us  : 
For  it  is  written  in  the  Prophet,  By  his  Knowledge  fhall 
my  righteous  Servant  juftify  many. — And  again,  Surely  {hall 
one  fay,  In  the  Lord  have  I  Right eoufnefs  and  Strength  : 
Even  to  Him  fhall  Men  come — And  in  the  Lord  Jhall  all  the 
Seed  of>Ifrael  be  juftified  and  jh all  glory  —  And  fo  the  A- 
Tp<*ft\^BytheObedience  of  One /hall  many  be  made  righteous. — • 
Even  as  David  alfo  defcribeth  the  Blejfednefs  of  the  Man,  to 
whom  God  imputeth  Righteoufnefs  without  Works^ — faying-* 
Bleffed  are  they  whofe  Iniquities  are  for  given  ^  and  whofe  Sins 
are  covered^  \.  e.  hid  from  the  Eye  of  vindidivejufticc  \ — 
Not  by  the  poor  thin*  Webb  of  their  own  inherent  Righ- 
teoufnefs,  but  by  the  rich  Robe  of  Chrift's  Righteoufnefs, 
imputed  and  received  by  Faith. —  Hence  all  our  Rightc- 
fwfnejfes  may  be  faid  to  be  as  filthy  Rags  (  a  moft  apt  and 
pertinent  Comparifon  )  as  it  {lands  in  Relation  to  the 
grand  Affair  of  our  Justification  before  God.  Accord- 
ingly the  Apoftle  Paul  teaches  us  to  reject  all  Pretences  to 
Justification  in  God's  Sight  by  our  moral  Virtues,  or  pcr- 
fbnal  RighteoufnefTes  of  any  Kind  ;  all  which  he  exclud- 
ed from  being  the  Matter  or  Ground  of  our  J unification, 
when  he  reprefents  every  Mouth  flopped  by  what  the  Law 
faith,  and  all  the  World  as  become  guilty  before  God,  ;  and 
hence  draws  that  Conclufion,  therefore  by  the  Deeds  of 
tke  Law  there  jh  all  no  Flefh  be  juftified  in  his  Sight  •,  for  by 
the  Law. is  the  Knowledge  of  Sin ,  Rom.  3.  19,  20.  And 
then  to  mew  us  what  it  is,  that  is  the  true  Ground  or 
Matter  of  our  Juflification,  and  how  it  is  to  be  obtained 
by  us,  he  adds  in  the  next  Verfes, —  But  now  the  Ri^bte- 
oufnefs  of  God  without  the  Law  is  manifefted  •,  being  wit- 
neffed  by  ths  Law  and  the  Prophets  :  even  the  Righteoufnefs 
of  God,  which  is  by  Faith  ofjefus  Chrift^  unto  all ^and  upon 
all  them  that  believe  :  — Icing  juftified  freely  by  his  Gracc^ 
through  the  Redemption  that  is  in  ChrisJ  Jefus, — thro9 Faith 
in  his  Blood. — Therefore  we  conclude^  that  a  Man  isjujlified 
by  Faith  without  the  Deeds  of  the  Law.  So  Chap.  5.  i. 
— Being  juftified  by  Faith,  we  kcws  Peace  with  God  through 

our 


important  Doftrines  of  tie  GcfpeL  13 

cur  Lord  Jeftis  Christ. — It  follows*  tf.  9.  Much  more  then 
bein$  justified  by  bis  Blued,   wejhall  be  jama  from  Wrath 
though  him. —  And  ^.  17.  For  if  by  one  Man's    Offence 
Death  reigned  by  One,   much  more  they   which  receive  a- 
'fyunfance  of  Grace,  and  oj  the  Gift  of  High  te$ufnefs,Jh  all 
reign  in  Life  by  One,  Jt-Jus  Chrtft.      The  plain  Scope  of 
the  Apoftle  is  to  ihew,  that  the  whole  and  fole  Matter  of 
our  justification  before  God,  or  our  only  juftifyingRigh- 
lepuiheis  in  his  Sight,  is  the  Kiglueoufnefs  o!  Christ,  gra-v 
cioufly  given  to  us  in  a  Way  ot  Imputation,  and  received 
by  Faith  alone      Hence  he  caiis  it  the  the  Gift,  the  Gift 
by  Grace,  'which,  is  by  one  Man,  —  the  free  Gift  untojufti- 
fication,  even  Justification  cf  Life.— Surely,  this  Juftihca- 
tion  is  wholly  of  Grace,  and  not  of  Works.     It's  true,  we 
are  faid  to  be  justified  through  jFioi/£9which  is  an  operative 
Principle  ;  but  then  it  is  thro'  Faith  as  uniting  us  toChrift, 
and  receiving  the  Atonement  -9  not  as  woiking  Righteouf- 
nefs, and  producing  good  Works,  but  as  receiving  the 
Gift  of  Righteoufnefs  whickis  by  one  Man,  Chrift  Jefus.    It 
is  by  the.  Obedience  of  One,  that  many  are  made  Righteous  : 
It  is  tkeRighteoufnefs  of  One, which  is  upon  all  tlc:n  which  be- 
lieve -9  and  they  believe  thru   Grate  -,   to  them  it  is  given  to 
believe  :  By  Grace  ye  are  faved  thro*  Faith,  and  that  not  of 
your  f elves  -,  it  is  the  Gift  oftGcd  :    Net  of  Works,  left  any 
Manjhouidboaft. — So  then  it  is  not  of  him  that  willethjwr 
vf  him  that  runneth  ;   but  of  God  that  foeweth  Mtrcy,  and 
that  in  his  infinite  Grace,  imputetb  Right eoujnefs  without 
Works. —  W7hat  are  our  belt  \Vorks,  if  tried  by  theZ,*w, 
which  is  holy  &  juft,  but  fuch  as  cannot,fha!l  not  profit  us, 
in  Regard  of  Jufliricadon  before  God  ?    Surely  in  com- 
pare with  that  Righteoufnefs  which  the  Law  demands, 
All  our  Rigbteoufneffes  are  but  as  filthy  Rags. — ".They  are 
fuch  in  compare  with  the  Righteoufnefs  of  Chrift,  who 
was  holy,   harmlefs,    undefiled  -,  —  his  Obedience  was 
perfect   and  fpotlefs,    his   Blood  pure    and   untainted 
with  Sin  :   whereas,  Corruption  cleaves  to  u?,  and  to  our 
bed  Performances  j  fo  that  all  our  Right eoufnejfes,  com- 
pared with  C/^n'/Z'j  Righteoufnefs,  deiervcno  better  Cha- 
racter 


•4  .^VINDICATION  0/"  divers 

rafter  than  this  odious  one  in  the  Text. —  Nay,  in  com- 
pare with  the  Righteoufnefs  of  the  Saints  in  Glory9  the 
Righteoufnefles  of  the  beft  Men  upon  Earth,  are  but  as 
filthy  Rags. 

This  may  fuffice  for  the  Illuftration  of  the  Text.  I 
would  now  proceed  fomethi.-tg  further,  in  viewing  the 
Context. — That  it  was  the  Church,  and  the  only  one  that 
God  had  in  the  World  at  thatDay,  which  made  the  hum- 
ble Confeffion,  we  have  been  conficlcring,  may  be  demon- 
fbrated  from  the  repeated  Expreffions  of  their  Faith  in 
God  ;  not  only  in  PaiTages  preceeding  the  Text,  but  in 
feveral  that  follow  it ,  ^.8  &  9.  But  now,  0  Lord,  tbou 
art  our  Father  :  we  are  the  Clay,  and  tbou  cur  Potter,  and 
we  are  all  the  Work  of  thy  Hand. —  Behold,  fee,  we  befeech 
tbee,  we  are  all  thy  People.  —  The  Prophet  here  appears 
plainly  addreffing  the  Throne  of  Grace  with  a  Prayer  of 
Faith,  in  the  Name  and  Behalf  of  the  Church  of  God  : 
Nor  can  it  be  fuppos'd  in  Reafon,  but  that  there  was  a 
Remnant  of  faithful  ones  at  that  Day,  if  we  confider  that 
memorable  Inftance  in  the  Time  of  Elijah,  the  Prophet, 
when  the  Ten  Tribes  had  revoked  to  fuch  a  Degree,  that 
be  made  Inter  ceffion  to  God  again/I  Ifrael,  and  complained 
as  if  he  were  left  alone,  in  the  true  Worfhip  and  Fear  of 
God  :  But  what  faid  the  Anfwer  of  God  unto  him  ? 
/  have  referred  to  my  felf fiverfThoufand  Men,  who  have  not 
lowed  the  Knee  to  Baal.  (Compare  i  Kin.  19. &  Rom.n.) 
Now  if  there  was  fuch  a  Remnant  according  to  theElection 
of  Grace,  in  that  Day  of  extream  Degeneracy  in  Ifrael, 
when  they  \\z&forfahen  God's  Covenant,  thrown  down  his 
Altars,  and  killed  his  Prophets,  infomuch  that  Elijah  tho't 
he  was  the  only  Man  left  to  ferve  God  ;  we  may  reafo- 
nably  conclude  then,  That  in  the  Tribe  of  Judah, 
who  had  never  been  ib  wholly  given  to  Idolatry,  but  had 
the  Worfhip  of  God  always  in  fome  Degree  kept  up  a- 
mong  them,  there  was  at  leaft  a  proportionable  Number 
of  fincere  Worfhippers  of  God  dill  remaining  in  this 
Tribe,  and  in  Ifaiab's  Time  many  fuch  among  this  Peo- 
ple j  tho'  reprefeflied  by  our  Author,  as  aa  abandoned 

People, 


important  Doftrincs  of  the  GofpeL  15 

People,  the  "  worft  of  Men,  wholly  given  up  to  the  moft 
deteftable  Wickednefs." — But  that  this  is  an  abufive  and 
injurious  Reprefemation,  befides  what  has  been  already 
faid,  I  might  argue  from  the  Date  of  Jjaiah't  Prophecy ; 
the  latter  Part  of  which  (Including  tne  difputed  Text ) 
being  in  the  Reign  of  Hezekiah  King  of  Judah,  a  pious 
Prince  and  a  great  Reformer  •,  when  \\\zgood  Knowledge  of 
the  Lord  fprcad  greatly  in  the  Land,  and  God  very  fig- 
nally  revived  his  Work,  infomuch  that  divers  even  ot  the 
other  Tribes,  not  included  within  Hezekiah^  Dominio  s, 
we  are  told,  humbled  themfelves,  and  came  to  Jerufa  em  to 
keep  the  Paffover,  and  tofeek  the -Lord  God  of  their  Fa- 
thers ;  aljo  'in  Judah  the  Hand  of  God  was  to  give  them 
cne  Heart  to  do  the  Commandment  of  the  King,  and  of  the 
Princes  by  the  Word  of  the  Lord.  (2  Chron.go.  1 1,12.) — • 
Af  d  tho'  in  this  goodKing'sReign,^/'^  prophefied  of  the 
Babylonian  Captivity,  yet  we  read,  Then  Hezekiah  faid  to 
Ifaiah,  Good  is  the  Word  of  theLord  which  then  haft  fpoken : 
He  faid  moreover ',  For  there  /hall  be  Peace  and  Truth  in  my 
Days.  ( Ifaiah  39.  8.) — And  the  Prophet's  next  Meflage, 
in  the  following  Chapter,  begins  with  Words  of  Conib- 
lation,  Comfort  ye?  Comfort  ye  my  People,  faith  theLord, 
fpeak  ye  comfortably  to  Jerufalem,  &c. 

I  have  infifted  the  longer  on  thefe  Things,  to  fhew, 
That  our  Author's  Difcourfe  was  laid  on  a  wrong  Foun- 
dation ;  and,  I  think,  has  neither  Scripture  nor  Reafon 
to  fupport  the  Reprefentation  therein  made  of  the  Jews, 
as  a  wholly  abandoned  People,  at  the  Time  when  Ifaiah 
made  that  ConfefTion  in  the  Text,  All  our  Right eoujneffes 
are  as  filthy  Rags  :  as  alfo  by  Confequence  to  ihew,  this 
Character,  odious  as  it  is,  is  juftly  applicable  to  t\\zRigh- 
tecufnsjfes  of  the  very  bejt  of  Men,  in  the  Refpeds  which 
have'  been  mentioned  ;  fin'ce,  in  ibme  fuch  Refpe6ls,even 
the  holy  Prophet ',  and  godly  Hezekiah,  and  others  of  the 
Faithful^m  whofe  Name-he  ipake,d id  apply  this  Character 
to  their  own  Kighteoufnefles.  Upon  the  whole,  I  would 
•add,—  Yvas  not  the  Confeffion  in  the  Text  dilated  .by 
the  holy^Sfiriti  and  put  into  the  Prophet's  Mouth,  by  di- 
vine 


1 6  utf  VINDICATIONS/  divers 

vine  Infpiration,  for  the  Church's  Ufe  ?  What  Prefump- 
tion  then  muft  it  be  in  any,  to  find  Fault  with  the  Man- 
ner of  Exprefiion  ?  or  with  that  Conftru&ion  of  it,which 
fuppofes  it  adapted  for  the  Church' $  Ufe  -,  not  excluding 
the  beft  of  Men  from  the  Ufe  of  it  ?  Would  to  God,there 
were  found  among  us,  even  among  us,  many  more,  than 
its  to  be  feared  there  are,  fpirited  humbly  to  make  this 
Confeffion  in  the  Text  ;  and  like  the  Church  on  this  Oc- 
cafion,  drawn  off  fromDependance  on  their  moral  Verities -9 
and  brought  to  place  their  whole  Confidence  in  CbriSfs 
,Righteoufnefs  :  yet,  while  renouncing  their  own  Righte- 
oufnefs  in  the  Affair  of  Juftification,  not  at  all  abating  of 
their  Cdre  to  maintain  good  Works  >  but  ftill  diligently  fol- 
lowing every  good  Work^  ftrictly  and  conftantly  attending 
every  Duty,  whether  religious  or  civil,  perfonal  or  rela- 
tive ! 

(2.)  I  proceed  now  to  the  other  Thing  propofed  under 
my  firft  general  Head  of  Remarks,  which  is  to  produce 
fome  parallel  Texts  of  Scripture,  and  compare  them  with 
this  Pafiage  in  the  Prophet. —  There  are  fimilar  PafTages 
enough,  both  in  the  Old  and  New-Teftament,  to  prove, 
that  the  Church's  Confeffion  here  has  in  Efifedt  ever  been, 
and  gives  us  Reafon  to  think  it  ilill  is  and  ever  will  be, 
the  Language  of  the  Church  of  God,  —  All  ear  Righte- 
oufneffes  are  as  filthy  Rags.  And  therefore  that  it's  not  a 
Confeffion  peculiarly  calculated  for  that  Age  wherein  it 
was  indited  •,  nor  to  be  confined  to  that  People  of  the 
Jews  only,  as  our  Author  fuggefts.  Indeed  I  grant,  this 
Confeffion  is  not  to  be  found  any  where  elfe  in  Scripture, 
cxprefled  (totidem  verbis}jp!Jk  in  fo  many  Words  •,  but  it's 
fufficient  if  it  be  there  (eodem  fenfu]  implicitly  and  virtu- 
ally. It  would  be  almoft  endlefs,  to  cite  all  the  Sayings 
in  the  Bible,  that  carry  much  the  fame  Senfe  as  this  Con- 
feffion in  the  Text. — All  thofe  PafTages  may  fairly  be  re- 
duced under  this  Head,  where  we  find  the  Saints  or 
Children  of  God  renouncing  their  own  Right  eoufnefs,  as  to 
any  Claim  founded  upon  it,  when  afking  divine  Benefits ; 
and  where  we,  find  them  revolving  all  their  Hopes  into 

the 


important  Doffrines  of  the  Gofpcl.  i  j 

the  Mercy  of  God  ;  where  we  find  them  confefling  their 
Unworthinefs,  pleading  for  Pardon  of  Sin,  jnftifying  Pro- 
vidence in  affliftive  Difpenfations,  magnifying  the  divine 
Grace  towards  them  in  favourable  Events,  deprecating 

God's  entring  into  %  judicial  Procefs,  &c. 1  (hall  only 

mention  a  few  out  of  the  many  Inftanccs  that  might  be 
alledg'd,  to  my  Purpofe. — Thus,  when  this  very  Prophet, 
the  Penman  of  the  Text,  faid  as  in  Ifai.  6.  5.  Wo  is  me, 
for  I  am  undone,  lecaufe  I  am  a  Man  of  unclean  Lips,  and 
I  dwell  in  the  'midft  of  a  People  of  unclean  Lips  ;  for  mine 
Eyes  have  feen  the  King,  the  Lord  of  Hojis  :  What  does 
this  Confefiion  import,  lets  than  that  in  the  controverted 
Words,  All  our  Righteoufnefj'es  are  as  filthy  Rags  ! — And 
what  lefs  than  this  does  that  of  another  Prophet  amount 
to,  who  while  he  is  perfonating&jpleadingfor  theChurch, 
fays,  as  in  Dan.  9.  18.  0  my  God,  indir.e  thine  Ear,  — 
for  we  do  not  prejent  our  Supplications  before  'thee  for  cur 
Right  eouffteffes,  but  for  thy  great  Mercies  !  Her-  we  fee, 
where  the  Force  of  the  Church's  Argument  in  theMouth 
Of  theProphet,lies,  when  inftantinPrayerfor  divineRelief 
andHelp,in  their  prefentDifficulties, — Net  for  our  Right  t- 
cnfneffes,  O  our  G0d,  but  for  thy  great  Mercies,  iv3  prefent 
our  Supplication*  be  fere  thee.  The  Senfe  is  plainly  this, 
c  Thou  art  our  Covenant-Sod,  and  we  pray  in  Faith  and 

*  Hope  for  thy  Salvation  :  yet  our  only  Plea  attheThrone 

*  of  Grace   is -thy  Mercy,  not  our  own  Worthinefs ;   for 

*  we  can  challenge  nothing  at  thy  Hands  on  theAccount 
c  of  our  own  Right  eoufnejfes,  which  are  even  as  filthy  Rags^ 

*  in  the  Sight  of  thine  holy   and  all- feeing  Eyes  :  —  We 
'  therefore  renounce  all  Dependance  upon  thefe  for  ob- 

*  taining  thy  Favour,  and  rely  wholly  upon  thy  Mercy, 
'  which  is  great  towards  thy  People  :  For  the  Lord's  fake y 
(f.  i/.J  for  tly  Name's  fake  which  is  in  him,  who  is  the 
expecied  Mefliah,  'The   Lord  cur  fright eoujnefs.  —  This 
Pallagc  in  the  Prophet  Daniel  is  the  more  to  be  noticed, 
as  it  is  ib  parallel   with  the  difputed  Text,  in  Ifaiah, — • 
giving  us  a  full  and  ample  Explication  of  the  Confefiion, 
dll  our  Righteoufneffes  are  as  filthy  Rags  :  and  what  makes 

C  it 


1 2  ^VINDICATIONS/  divers 

it  the  more  emphatical,  is,  that  the  Phrafc,  our  Rightc- 
oufnc/es  (in  the  plural  Number,)  is  no  where  elfe  to  be 
found,  that  I  know  of,  in  the  whole  Bible,  but  in  thefc 
two  PaiTages  of  Ifaiab  and  Daniel  \  and  thefe  two   Pro- 
phets lived  in  different  Periods  of  Time,  near  or  quite  a 
Century  diftant  from  one  another  •,  both  ufed  this  Ex- 
preflion  in  Prayer,  and  on  the  like  Occafion,  both  plead- 
ing the  Caufe  and  being  the  Mouth  of  the  Church  and 
People  of  God  :   fo  that  we  have  here  the  Church  fpeak- 
ing  the  fame  Language  in  various  remote  Ages ;   and 
alike  renouncing   their  own  Right  coufnejj'es  even  as  Jilt  by 
Rags.,  at  oneTime  and  another,  in  the  moil  folemn  Man- 
ner ;  not  prcfuming  to  utter  a  Word  in  their  own  Jufti- 
fication,  not  reding  in  tbe  Law?  nor  drawing  any  Argu- 
ment from  their  moral  Vertues^  when  pleading  with  God. 
In  the  next  Place,  Let  us  take  a  View  of  Job's  Exam- 
ple, a  Man  perfefit  and  upright ,  beyond  all  in  his  Day,  yet 
how  full  is  he  of  Language  equivalent  to  the  Corrfeffion  in 
the  Text?  Job  9.  2,3.  Hew  Jhculd  Man  be juft  with 
God  ?  (or  before  God)  If  he  will  contend  with  bim^be  can- 
not anfiver  him  one  of  a  Thoufand.  #.15.  Whom^  though  I 
wtre  right  eons  i  yet  would  I  not  anfwtry  but  I  would  make 
Supplication  to  my  Judge,  f.  20.  If  I  jujtify  my  felf,   my 
cwn  Mouth  Jb&ll  condemn  me.  tf.  30, — 32.   If  I  wa/b  my 
/elf  with  Snow-Water ',  and  make  my  Hands  never  fo  clean, 
yet '  jhalt  thou  -plunge  me  in  the  Ditcb\  and  mine  own  Cloathi 
Jhatl  abhor  me.     For  be  is  not  a  Man,  that  I  Jbould  anfwer 
him^  and  we  Jbould  come  together  in  'Judgment.      So  Chap. 
10.  15.   If  I  be  right  sous )  yet  will  I  not  lift  up  my  Head. 
Chap.  13.  23.  How  many  are  mine  Iniquities  &Sim  ?  Make 
me  to  know  my  Tranfgrcjjion  and  my  Sins,     Chap.   14.  4. 
Who  can  bring  a  clean  Thing  out  cf  an  unclean  ?  not  one. — • 
Tho'7^  in  his  Conferences  ofcen  pleads  his  Integrity,  in 
Oppofition  to  the  Cenfures  of  his  uncharitable  Friends  ; 
yet  in  hisAddrefles  to  God,  his  ufual  Manner  was  to  hum- 
ble himfelf  thus,  and  renounce  ail  Confidence  in  bis  own 
Rigbteoufnefs.     And  tho'  fometimes  in  an  Hour  of  Temp* 
tation,  the  good  Mun  Jcil  inrg  igme  ExpreHions  too  im- 
patient 


wiper t ant  "Defines  of  tic  Gofpel,  i  a 

patient  and  arrogant,  and  difcovering  the  Remains  of  a 
Self-righteous  Spirit  in;  him  ;  yet  when  recovered  out  of 
thofe  ill  Frames,  arfd  brought  to  hirnfelf,  he  returns  to 
his  Self-judging  and  Self-humbling  Language.  Chap  40.' 
3,  4,  5.  Then  Job  an  fiver  ed  the  Lord,  and  find,  Behold  I 
am  vile !  what  Jh  all  I  anfaer  I  bee  ?  I  will  lay  my  Hand  up- 
on my  Mouth  ;  once  have  I  Jpdken,  but  I  will  net  anfiver  : 
yea,  twite,  but  I  -idll  proceed  no  further.  He  here  retracts 
(makt-s  hisRecaritition;  and  calls  back  the  querulous  and 
vain-glorious  Exprefiions,  that  had  dropt from  him, when, 
he  fpake  unuclviitxily  with  his  Lips,  by  way  of  faulting  of 
God,  and  exalting  himfelf,and  fctting  forth  his  own  High- 
teoufnefs. — God's  Reply  to  him  (hews,  that  this  Kind  of 
Language  was  what  Job  had  his  Eye  to.  /.  7,  8.  Gird 
up  thy  Loins  now  like  a  Man  :  I  will  demand  of  thee  ;  and 
declare  thou  unto  me.  Wilt  thou  alfo  dif annul  my  Judgment  ? 
Wilt  thou  condemn  me,  that  thou  may  ft  l-e  righteous  ? — And 
upon  the  whole,  we  find  Job  moft  intirely  fubmitting  to 
the  Righteoufnefs  of  God,  and  no  longer  daring  to  ufeany 
fuch  ExprefTion  as  might  look  as  if  he  were  going  about  to 
eftablijh  his  own  Righteoufnefs.  When  Job  anfwered  the 
Lord,  he  concluded  with  laying,  I  have  heard  of  thee  by 
the  hearing  of  the  Ear,  but  now  mine  Eye  feet h  thee ;  where- 
fore I  abhor  wy  felf,  and  repent  -in  ~Duft  and  J/hes. — What 
can  this  mean  leis  than  confe/Ting  that  all  hisRighteoufnefr 
was  as  filthy  Rags  ? 

So  Job's  Friends,  tho*  they  did  not  always  fpeak  the 
Thing  that  is  right,  yet  are  judged  to  have  been  good 
Men,  and  in  their  Speeches  difcover  much  of  a  humble 
Spirit  towards  God,  even  while  paffing  mi  (taken  Cen- 
fyres  upon  Job.  ThusEtipbaz  fpeaks,Chap.i5.i4,~  16. 
What  is  Man^  that  he/hould  be  clean  ?  and  he  which  is  born 
of  A  Woman,  that  hejhould  be  righteous  ?  Behold,  heputteth 
no  Truff  in  his  Saints  •,  yea,  the  Heavens  are  not  clean  in  his 
Sight :  How  much  more  abominable  and  filthy  is  Manjwhich 
drinketh  Iniquity  like  Water !  So  Bildad  fays,  Chap.  25, 4. 
How  then  can  Man  bejuftifiedwithGod  ?  or  how  can  he  be 
clean,  that  is  bvrn  of  a  Woman  :  Btbold  Men  to  the  Moon, 

C  2 


2O  ^VINDICATION^/  divers 

and  it  Jhinetb  not  •,  yea,  tbc  Stars  are  not  pure  in  Ms  Sight : 
Ho-zv  much  lefs  Man,thal  is  a  Worm  ;  and  the  Son  of  Man, 
that  is  a  Worm  !  ($.  5,6.)  —  What  is  this,  in  true  Con- 
ftrudtiori,  but  pronouncing  all  our  Righteoufnejfes  to  be 
as  filthy  Rags  ! 

What  Jhort  of  this  do  dbrabam'sWords  import  ?  Gen, 

1 8.  27.   Behold  now  I  have  taken  upon  me  to  fpeak  unto  the 

Lord)   which  am  but  DusJ  and  Ajhes  ! —  DusJ  by  Nature, 

and  sj/bes  !.y  Corruption  (as  fome   have  /gloiFed  on  the 

Place )  fuch  was  the  humble  Senfe  that  Abraham  had  of 

himielf,  and  of  his  own  Right eoufnefs  :    but   if  Abraham 

were  juflmed  by  Works,  he  had  whereof  to  glory. —  So 

Jacob)  tho'  he  could  plead  his  Right  eoufnefs,  as  anfwering 

for  him,  refpecting  his  Dealings  with  Laban,  yet  when  he 

has  to  do  \vich  GOD,  he  coniciles  himfelt   lefs  than  the 

leas!  of  all  his  Mercies.  (Gen. 3 2.10.)  And  how  then  muft 

bis  own  Right  eottfnefs   appear   in   his  Eyes  ?     Even    as 

filthy  Rags. — In  like  manner  David,  the  Man  after  God's 

own  Heart,  tho'  he  could  appeal  to  the  fupream  Judge, 

in  the  Controverfy  between  him  and  his  Adverfarics,  and 

rely  on  God's  Faithfulnefs  to  anfwer   him  in  that  Cafe, 

yet  he  faw  at  the  fame  Time  fuch  Failures  flaming  all 

his  Righteoiifnefs  in  the  Eyes  of  a  Heart-searching  God, 

and  confequentty  fuch  Grounds  of  God's  entering  into  an 

angry  Controverfy  with  him,   in  which   he  could  never 

fland,  that  he  earneftly  deprecates  it.  Pfal.  143.  2.  Enter 

not  into  Judgment  with  tby  Servant  •,  for  in  thy  Si?bt  Jhall 

no  Man  living  be  justified.    And  again,    Pfal.   130.3.    If 

thoii)  Lord)  (bcttldft  marklni^aity,  0  Lord,  who  flail  sJand ! 

TheReafon  of  this  is  fuggeiled  by  Solomon  in  his  Prayer,' 

2  Chron.  6.  36.  For  there  is  no  Man  which  fmncth  not. 

Which  Confideration  was  doubtlefs  one  Motive  to  his 

nfing  that  ExprefTion  (y.  i  S.j  But  will  God  in  very  Deed 

dwell  with  Men  on  the  Earth  !  Even  gccd  Men,  the  Saints 

intheEarth^tf  excellent  comparatively  with  others,yet  by 

Reafon  of  Sin,  that  dwellcth  in  them, that  often  breaketh 

out,  and  taints  all  their  'Ri^hteonf^eJ'es,  have  juftOccaiion 

to  be  ailojaifned  ac.Ggd'a  CunUefcenrioa  in  dwelling  with 

them. 


important  D'oftrines  of  tie  GbjpcL 


but  a  Scnfe  of  his  moral  Imperfections,  as 
us  intellectual,  drew  that  Confeflion  from   Agur  ? 
Prbv.  30.  2.  Surety  I  am  wore  brutijh  than  any  Man,  and 
not  the  understanding  of  a  Man  !    Far  from  being 
piire'-in  his  own  Eyes,  or  from  not  thinking  his  ownxigh- 
teoufnefs   to  be  as  filthy  Rr   >.  —   Again,   what  but  a 
Senfe  of-  his  Sinfulnefs  and  the  Imperfection  of  his  own 
Rightcoufnefs  put  John  the  Eaptift  in  fach  humble  Con- 
fufion,  when  Jefus  camc.ro  be  baptized  of  him,and"made 
him  confefs  and  wonder,  faying,  1  have  need  to  be  bapli- 
ztd  of  tlce,  and  comefi  thou  to  me  I  Mat.  3.  14.  —  Again, 
had  not  the  Apoille  Peter  fome  fuch  rumbling  View  of 
his  Cafe,  when  he  fell  down  at  Jefus  Knees,  faying,  Depart 
from  me,  for  I  am  ajinfal  Man,    0  L,.rd  I   Luk.  5.  8.  — 
Tho*  as  to  the  firft  Fait  of  his  Speech,  it  may  be  faid  of 
him,  as  on  another  Occafion,  he  f-pake  this,    not  /  wiving 
what  he  faid  -,  for  he  was  aftomjhed  at  the  Miracle  he  faw  : 
yet  it's  evident,  he  had  at  the  fame  Time  a  very  flriking 
View  and  humbling  Senfe  of  his  Sinfulnejs,  which  made 
him  appear  in  his  own  Eyes  very  vile,  and  unworthy  that 
Chrift  fhould  honour  him  with  hisPrefence.     What  then 
muft  be  his  Apprchenfions  of  his  own  l^ighteoufnels  ?  —  • 
And  may  we  not  well  think  the  fameView  of  himfelf  was 
the  Reafon  of  Mojes\  Conducl,  when  God  appeared  to 
him  in  the  burning  Bum,  of  which  we  read,  Exod.  3.  6. 
And  Moles  hid  his  Face  •,  for  he  was  afraid  to  look  upon 
God.     The  practical  Language  of  this  is  like  that  of  Job, 
Behold  I  am  vile  •,   and  that  of  Ifaiah,  Wo  is  me,  for  / 
am  undone.     He  doubtlefs  conceived  of  himfelf  appearing 
in  a  dirty  Hue  (  morally  fpcaking)   and  utterly  unworthy 
to  approach  the  Prefence  of  a  holy  God.     He  looked. 
in  his  own  Apprehenfion,  like  one  in   fit  by  Rags  ;  even 
like  the  high  Prieft  we  read  of,  Zech.  3.  3.  Now  Jofhua 
was  clcathed  with  fihky  Garment  ,  and  Hood  before  the  An- 
%cL     This  Cafe  was  indeed  typical,    and   Jyhua**  filthy 
Garments  may  be  confidered  as  emblematical  of  the  for- 
did Figure  or  Appearance,  that  the  faints  themfelves  and 
their  Right  ecu  fntjfes,  if  viewed  in  the  Glafs  of  the  Law, 

C  3 


22  -^VINDICATIONS/  diwn 

rnuft  make  before  a  holy  God.  Jojhua's  having  his  filthy 
Garments  taken  away5andChange  of  Raiment  given  him, 
typically  reprefents  the  Need  there  is  of  our  having  the 
flthy  Rags  of  our  own  Righteoufnefs  put  away  from  before 
the  Eye  of  vindictive  Jufbice  •,  and  (hews  us,  that  we 
can  appear  with  Safety  before  a  holy  God,only  asclqath- 
ed  with  Change  of  Raiment ,  the  Garment  given  us,  even 
the  Righteoufnefs  which  is  of  Faith. 

Indeed  cur  Author  (Page  16.)  pretends,  that  the  per- 
fonal  Righteoufnefs  of  the  Saints  is  the  fne  Linnen,  dean 
and  white,  fpoken  of  by  John,  Rev.  19.  8.  Now,  tho* 
this  were  granted,  yet  if  we  confult  the  Context,  it 
feems  as  if  it  were  the  Righteoufnefs  of  Saints  in  their 
glorify9 d  State,  who  indeed  walk  with  God  in  white, 
that  is  represented  under  this  Similitude  :  and  if 
the  perfect  Righteouinefs  of  the  Saints  in  Light  be  repre- 
iented  as  fuch  a  Robe  cf  Glory,  this  doth  not  infer,  that 
the  imperftff  Righteoufnefs  of  Saints  in  the  Earth*  ought 
to  have  the  fame  Refemblance  applied  to  it.  This  furely 
will  not  bear  the  Comparifon  :  For  the  befl  Garment  of 
ferfonal  Righteoufnefs  on  Earth  needs  to  be  wafhed,  and 
C'an  only  be  made  w hite  in  the  Blood  of  the  Lamb.-- — • 
Without  being  Wafhed  with  the  Blood  of  Chriit,  and  as 
confidered  in  themfelves,  compared  to  the  Law  to  which 
they  mould  be  conformable,  all  our  Right  eoufneffes  are  as 
flthy  Rags. — But  the  Righteoufnefs  of  CHRIST  is  zfpot- 
lefs  Robe  :  And  this  has  generally  been  thought  to  be  the 
white  Raiment  (fpoken  of  Rev.  3.18.)  which  our  Saviour 
counfels  us  to  buy  of  him.  The  only  Cloathing  diffident  to 
bide  the  Shame  of  our  Nakednefs,  to  hide  the  Nakednefs  of 
our  moral  Fertiies,  as  well  as  to  cover  our  Sins,  is  that  be  ft 
Robe,  the  Robe  of  Chrifl's  Righteoufnefs,  which  is  upon 
all  them  that  believe. —  Agreable  to  this,  the  Apoftle 
Paul,  tells  us,  he  counted  all  Things  but  Lofs  and  Dung^ 
that  he  might  win  Chrift,  and  be  found  in  him,  not  having 
bis  own  JL'ighteoufnefs  which  is  of  the  Law,  but  that  which 
is  through  Faith  of  Chrifl,  the  Righteoufnefs  which  is  of 
Faith,  Phil,  3.  8^9, — This  is  the  fine  Linmn^lean 

tnd 


important  D'oftrines  of  the  GofpeL  23 

and  white,  with  which  Believers  are  arrayed,fafe-guarded, 
and  fecured  unto  the  Day  of  Judgment,  and  at  laft  pre- 
fenfied  fpotlefs  unto  God.  — This  is  the  Wedding-Garment* 
in  which  all  fhall  appear,  that  will  be  approved  Guefts, 
when  the  Marriage  of  the  Lamb  is  come. —  They  will  all 
purfuant  to  the  Doctrine  taught  by  Chrift,  fay  from  firft 
to  laft,  We  are  unprofitable  Servants. —  Theireverlafting 
Song  will  be  in  fuch  Strains  as  thefe,  "  Worthy  is  the 
"  Lamb  that  was  Jlain,  who  hath  redeemed  us  to  God  by 
"  his  Blood,  who  hath  finifhed  Tranfgreffion,  made  an  End 
"  of  Sin,  and  brought  in  an  ever  lading  Right  eoufnefs" — 
They  will  eternally  celebrate  the  Kindnefs  and  Love  of  God 
our  Saviour,  in  fome  fuch  Language  as  that  of  the  A- 
poftle,  Tit.  3.5, — 7.  Not  lyWorks  of  Righteoujnefs  which 
we  have  done.,  but  according  to  his  Mercy  he  favtd  us,  by  tht 
wajhing  of  Regeneration,  and  renewing  of  the  Holy  Ghoft, 
which  he  fted  on  us  abundantly  through  Jejus  Chrift  our 
Saviour  *,  that  being  juftified  by  his  Grace,  we  Jhould  be 
Heirs  according  to  the  Hope  of  eternal  Life. 

To  conclude  this  Head,  we  may  obferve,  the  Apoftte 
having  given  us  a  Catalogue  of  many  primitive  Saints, 
tells  us, , —  Tbeje  all  died  in  Faith,  Heb.  11.13. —  even  as 
he  had  before  remarked,  Chap.  10.  38.  Xbtjuttjbatt 
live  by  Faith, —  in  the  Prophet's  Words.  Now  it  is  of 
the  very  Nature  of  Faith  to  exclude  boafting,  and  to 
renounce  all  Confidence  in  our  ewn  Righteoujnefs > 
Surely  whether  living  or  dying,  we  mould  make  it  our 
Concern,  that  we  may  beftrongin  Faith,  giving  Glory 
to  God  :  yet  it  muft  be  notic'd,  where  there  is  Faith  un- 
feigned^  this  always  purifieth  the  Heart,  and  influenced!  to 
follow  univerfal  Holinefs  ;  and  bcfure  will  not  permit  us 
to  negled  theDutiesof  Morality, <x  flight  any  of  the  focial 
Vertues  ;  for  Faith  worketh  by  Love,  both  towards  God> 
and  towards  our  Neighbour. —  There  is  the  Obedience  of 
Faith,  as  well  as  the  Dependence  of  Faith  ;  and  both  are 

exemplified  in  the  found  Believer. Upon  the  whole, 

I  muft  fay,  we  under  theGofpel  have  as  little  Foundation, 

boatting  in  gu/  moral  Attainments,  as  had  the  Jewifh 

C  4  Church, 


24  A  V  j  N  D  i c  A  TI  o  N  of  diners . 

Church  in  theDays  of  theProphets  ;  and  therefore  fhould 
wot  be  high -minded,but  fear,  tho'  the  God  of  all  Grace  has 
provided  fome  better  Things  for  us,  than  he  did  of  old  for 
them  :  fear,  I  fay,.ieilour  iuperiour  and  fingular  Advan- 
tages fhould  only  ferve  to  aggravate  our  Sins, .  in  the 
Sight  of  that  God,  who  is  of  purer  Eyes  than  to  behold 
Iniquity,  tho5  it  were  but  the  Iniquity  of  our  My  Things, 
•without  Deteflation,  in  whomfoever  it  be  found.  We 
Should  take  heed,  lesJ  there  be  in  any  of  us  an  evil  Heart 
of  Unbelief,  in  departing  from  the  living  God  ;  and  ought  to 
.fear,  left  a  Promife  being  left  us  cf  entring  into  his  ResJ,  any 
of  us  Jhould  fcem  to  come  fliort  of  it.  TheJm;//??Nation  were 
at  laft  broken  off  becaufe  cf  Unbelief;  and  we  ,  ft  and  by 
Faith  ;  we  fhould  therefore  take  Warning  from  theirSin 
and  Ruin,  and  beware  that  we'do  not  fall  after  the  'fame 
Example  of  Unbelief. — And  it  is  certain,  that  as  shzjewifb 
Church  ever  did,  while  Handing  by  Faith,  fo  the  true 
Chriftian  Church  ever  will,  unite  in  this  grand  Article  of 
Lamentation,  and  Self-abafing  Cpnfeflion  before  God, 

AH  our  Right  eoufneffes  are  as  fit  hy  Rags. J  have  flayed 

the  longer  upon  the  Head  of  producing  parallel  Texts 
of  Scripture  with  the  Text  infilled  on,,  to  fhew,  that  as 
holy  Men  of  God  fpake  &  wrote  their  Sentiments  on  the 
Cafe  under  prefent  Examination,  by  the  Infpiration,of  the 
ti°b  Spirit,  their  united  Teftimony  fufficiently  proves,  in 
.ivhat  Scnfe  we  are  to  underiland  the  Words,  and  .are. of 
^ufftcienc  Force  to  put  our  Author  and  all  Gain-fayers  to 

Silcpce. -Thus  much  for  the  fail  general  Head. 

It  was  propofed  in  the  next  Place, 

II.  To  attempt  the  Removal  cf  thofe  Prejudices,  our  Au- 
thor has  taken  Pains  to  raife  again  ft  many  found  &  orthodox 
Proteflant  Expofitors  and  others,  by  his  harjh  &  unjuft 
Reflexions,  cf  a  perfonal  Afptffi,  and  by  his  unfair  Repre- 
f filiations  of  their  Principles  -,  forne  of  which  I  fhall  men- 
tion, and  endeavour  a  Vindication  of. 

In  the  Introduclion  to  his  Difcourfe,  and  elfewhere,this 
Gentleman  exhibits  very  loud  and  bitter  Complaints  a- 
gainft  ccruja  fixf-ffiw?)  and  othejrs  that  join  with  them, 

as 


important  Doftrines  of  the  Gofpel  5-5 

as  having  wretchedly  -perverted  &  horribly  abufed  his  Text, 
All  *ur  RighteoufnejJ'es  are  as  filthy  Rags  ;  and  as  having 
advanced  many  Opinions  in  Religion,which  he  infmuates 
to  be  of  a  very  bad  Nature  and  dangerous  Tendency. 

Now  in  order  to  make  the  faired  and  fulled  Anfwer  to 
thefe  Complaints,!  fhall  take  thisMethod.  (i.)  Confidcr 
who  are  the  Expofitors  and  others  here  intended  by  the 
•Author. — f  2. ,)  Repeat  in  his  ownWords  fome  of  the  inde- 
cent and  fevere  Reflections  he  has  caft  upon  them,  and  hint 
at  Ibme  of  his  Mifreprtfentations  of  their  Opinions. — And 
(3.)  Defend  their  Memory  and  Character  againlt  the/»- 
juftice  done  them  i  and  withal  attempt  a  brief  Vindica- 
tion of  their  Principles,  ai  it  comes  in  my  Way  in  the 
Courie  of  thefe  Remarks. 

i.  We  are  to  confider  who  the  Expojitors  and  others 
are,  that  the  Author  had  a  View  to  in  his  Complaints  and 
Cenfures. —  Now  this,  I  think,will  fufficiently  appear  by 
the  Defcription  he  has  in  Effect  given  of  them,  in  remon- 
flrating  againd  many  of  their  known  Tenets,  as  well  as 
theirOpinion  upon  his  Text.    Tho'  he  has  not,  in  feveral 
.Inftances,    iairly  dated  thofe  Doctrines  of  theirs,   which 
.he  excepts  againft,  but  has  reprefented  theminLanguage 
defigned,  as  it  fcems,  to  excite  a  Prejudice  both  againft 
:them  and  the  Patrons  and  Abettors  of  them,    in  his  lefs 
:  judicious  and  more  unwary  Readers  :  yet  upon  the  whole, 
I  think,  he  has  left  himieif  no  Room  for  Evafion  here,by 
.pretending  as  tho'  he  had  really  no  View  to  ftich  Expofi- 
tors and  their  Adherents  ;  for  it  is  apparent,  that  our  Au- 
thor's Kyc  was  to  fuch  as  held  the  Doctrines  o    per  final 
Election,  particular  Redemption,   original  Sin,  efficacious 
Grace,  imputed  Rightcoufnefs,   Juftification  by  Faith*  the 
Saints  finaL  Pcrfrveriince^-—^^  in  aW 'or 'd, God's -Sovereignty 

in  Man's  Salvation. All  thefe  Doctrines  feem  very 

plainly  Itruck  at,  either  directly  or  by  Confequencc,in  his 
Diicourie,  and  fome  of  them  treated  with  fuperciJious 
Difdain  &  Contempt. — In  the  general,  he  explodes  them 
under  the  opprobriousNameof  ^  Libertine  Notion's,"  ^.9, 
and  he  obierves,  that  for  the  propagating  them,  viz. thefe 

Notions, 


.  &6  ^VINDICATION^  divers 

Notions,  "  No  Paflage  perhaps  in  the  Book  of  God  has 
<c  been  mcxcjhamefully  perverted,  than  this  which  he  has 
"  chofen  to  difcourfe  upon  :  The  Words  (fays  he)  as  they 
"  arc  commonly  received,  arc  a  ftanding Reflection  on  all 
"  Virtue."  Hence  we  may  with  the  higheft  Reafon  con- 
clude^ourAuthor'sInve&ives  are  levelled  againftProteftant 
,£xpofitors,and  thofc  in  fpccial  of  a  CalvinifticalCharadter 
and  Perfwafior,  and  thofe  that  adhere  to  the  like  Princi- 
fles>  which  the  Minifters  in  New-England  generally  have 
,donc,  and  with  plain  fcri.ptural  Gofpel  Warrant.  —  It  is 
therefore  ftrange  and  •  --/  lamentable ',  that  any  fhould  be 
.found  ai  .  iu  thefe  Churches  and  in  the  Miniftry 

too,  venting  fuch,  Indignation  and  Scorn  at  a  Notion  of 
his  Text  (by  his  own  ConfefiionJ  commonly  received  ; 
.yea,denying,  and  even  dcriding,and  bantering  thofe  great 
and  imr-crtant  Scripture-Doctrines-,  which  it  has  been 
made  uie  L  a  many  other/  ^//, 

above  cited  iDgiHcad)  which  were  ib 

dear  to  our  pi <  erto 

beenlbcommor   ,     -ceivedii'.  orld'; 

as  appears  particu..  - ..  oj  f<ittby 

and  Catecbifms,  as  v.  r.:.y  have  left 

us  as  Memorials  of  their  lie  ^rlps  to  us  to  un- 

derftand  the  Scriptures,  and  thai  ov .  Paiih  may  be  fixed 
in  theDoflrines  contained  in  them.  I  think  it  noTrefpafs 
upon  the  Rules  of  Charity,  to  fuppofe  our  Author  had 
fome  Reference  to  thcfe,  as  they  are  commonly  read  and 
valued  among  us  ;  and  I  look  on  the  AfTembly's  Cate- 
chifm  in  particular,  as  ftruck  at  in  his  Difcourfe,  (and  no 
Wonder,  when  he  palpably  denies  it  in  fome  of  its  efien- 
tial  Points,  and  declares  (by  crediblelnformationj  againft 
inftru6ling  his  own,or  otherChildren  of  hisCharge  therein) 
Befure  thediftinguilhingPrinciples  of  it  are  plainly  level'd 
againft. — But  I  pray  God,that  this  excellent  Catecbifm  may 
ilill  be  had  in  Efletm  and  Ufe  among  us,  even  to  the 
lateft  Pofterity,  notwithftanding  the  Attempts  made  to 
difparage  it.  O  that  all  were  fuitably  difpofed  to  honour 
fuch  valuable  Remains  of  our  worthy  Aaceftors,  and  to 


important  Doffrines  of  the  Go/pel.  27 

remember  them  which  have  fpoken  to  us  the  good  Word  of 
God,  and  to  follow  their  Faith,  confidering  the  End  of  their 
Converfation. — But  I  come,  as  was  propofed, 

2.  To  rehearfe,  in  our  Author's  own  Words,  fome  of 
the  many  injurious  Refle6tions,he  has  call  on  thofe  Expo- 
fitors and  others,  and  hint  at  fome  of  his  Mifreprefentatr- 
ons  of  their  Opinions.  — By  the  Title  of  his  Difcourfc* 
Proteftant  Expofitors  in  general,  with  many  Proteftarit 
Preachers  and  others,  who  underftand  his  Text  to  intend 
•the  Saints  acknowledgement  of  their  own  Right  eoufncjfes 
to  be  <is  filthy  Rags,  all  thefe  (I  fay)  ftand  exprefly  indited 
before  the  World,  of  Abfurdity  and  Biafphemy  in  deprecia- 
ting moral  Vertue  ;  and  he  thus  draws  their  black  Cha- 
racler  in  theDifcourfe  itfelf  (Page  6.)  " Certain  it  is,that 
"  the  Word  of  God —  has  either  thro'  the  PFeaknefi,  In- 
<c  attention  and  Ignorance,  or  more  criminal  Defigns  of 
"  its  Expofitors,  (by  fome  fuch  I  fay)  in  a:l  Ages  of  the 
"  World  been  wretchedly  abufed,  to  ferve  the  Purpofes  of 
*c  Error,Superjlition  and  Vice. — And  perhaps  nothing  has 
"  had  a  more  fatal  Tendency  to  delude  the  Simple,  and 
"  harden  the  Prophane,  than  judging  of  Scripture  Doc- 
"  trines  from  particular  Scraps  of  Scripture,  and  from 
"  the  bare  Jingle  of  Words,  &c. 

And  then  this  Gentleman  (Page  7.)  in  enumerating  the 
particular  Opinions  (concerning  Eledion,  original  Sin — ) 
held  by  thefe  Expofitors  and  others,  tells  us,  "  that  for 
"  want  of  attending  to  the  real  Defign  and  Drift  of  the 
**  Author,  and  to  the  whole  current  of  Infpiration,  as  to 
<c  the  Point  underExamination,"  it  has  come  to  pafs  that 
when  they  have  met  with  this  or  the  other  hijlorical  Paf- 
fage  in  Scripture,  (feveral  of  which  he  alludes  to)  "  they 
have  rafhly  concluded,"  this  and  the  other  Doftrine  to  be 
founded  on  the  Word  of  God. — Then  he  goes  on  to  fay, 
;  Thus  ftupified  and  bewildred  with  Sounds,  without  at- 
tending to  the  true  Senfe  of  Revelation,  the  pure  and 
fetfc&Religiw  ofjeftis — is  in  manyPlaces  turned  into 
an  idle  Speculation,  a  myfterious  Faith,  ajenfelefs  Superfti- 
',  and  agroundlefs  Recumbency  j  and  in  ihort,  every 

Thing 


cc 


28  ^VINDICATION  of 

"  Thing  but  what  inFaft  it  is." — And  he  obferves  (Page 

-S.)  "The  like Delufions^  and  by  the  fameMeans, have  -been 

"  introduced,  in  judging  our  fpiritual  Eftate."  Here  he 

"mentions  feveral  Instances,  and  particularly  obferves  how 

4C  fome  imagine,  God  has  from  all  Eternity  fet  his  Lovetip- 

"  on  them" — "  Others  (fays  he)   you  will   find  amufing 

"  themfelves,  becaufe  they  have  the  p erj eft  Right  eoufnefs 

•«c  of  Chrift  imputed  to  them. — •  And  he  fpeaks  of  "  their 

affefted  Sorrow  and  groaning  n,    efpecially  for  the 

Sins  of  ethers  they  never  had  sny  Hand  in  :"« — which  looks 

ilike  a  farcaftical  Sneer  a  .vail  and  lament 

-their  own   and  others  Sins   and   indwelling  Corruptions. 

Perhaps  he  has  not  confidered  that  rernai  kableText,Ezek. 

9.  2,  4.  He  that  was  doathed  in  Linn 'en ,  with  the  Writer's 

Inkhorn  by  his  Side,   —  was  commanded   to  go   through 

the  widft  of  the  'City,    through   the  mid  ft   of  Jerufahin> 

and  fet  a  Mark  upon  the  Foreheads  of  the  Men  that  figb 

and   that  cry  for   all  the  ABOMINATIONS,  that  be  done 

in   the  midft  thereof. Our  Author  appears  to  be 

fomething  upon  his  Guard  here,  and  perhaps  with  a  View- 
to  leaving  open  a  Door  for  his- Retreat,  in  Cafe  his  Dif- 
£ourfe  mould  meet  with  Oppofition,  has  thruft  in  qua- 
lifying Claufes,  or  rcftraining  Phrafes,  not  only  in  his 
•Account  of  the  Deluh'ons  he  instances  in,  but  alib  in  his 
Pefcription  of  the  commonly  received  Doffrincs,  by  which 
(as  hinted  before)  he  has  not  a  little  mifrep relented  them. 
For  it  is  evident,  by  the  general  run  of  his  Difcourfe,and 
by  fome  pointedPailages  in  partficular,that  what  he  ft'rikes 
at,  is  the  commonly  received  Notion  (as  he  phrafcs  it)  rcf- 
pe£ting  one  Doclrine  &  another.  And  if  he  really  meant 
not  fo,  but  had  his  Eye  to  fome  fmgular  Enthufiaftical 
Delufions,  or  Antinomian  Dotages,  I  mnft  fay,  then  he 
has  been  but  beating  the  Air,  and  in  a  great  Degree  been 
impertinent.  Whereas  doubtlefs  he  intended  thePrinciples 
ot  Calvinifls,and  has  by  his  foulMilreprefentations  thrown 
a  great  deal  of  Dirt  upon  their  Character. 

Befure  he  has  palled  very  fevereCenfures  on  the  commonly 
received  Notion  vi  his  Text,  and  fo  conftruftively  and -ob- 
liquely 


important  Doftrines  of  the  GofpeL  29 

liquely  on  all  the  Expvfttors  and  others  that  embrace  that 
Meaning  of  the  Text.  He  fecms  fo  offended  and  incen- 
ied  at  what  he  calls  "  this  modern  Stile  of  filthy  Rags,  a£ 
applied  to  the  Vertues  of  good  Men,"  that  every  Page  al-' 
moil  has  Indications  of  his  Difpleafure  at  and  Contempt 
for  thole  who  make  this  Application.  —  Thus  he  fpeaks* 

(Page  1 8  J—  "  Shall  we  call  this,I  lay,  filthy  Rags  ? 

"  (Joel  torbid  !  God  forbid  !   Such  aThought  fhould  ever 
^  enter  into  our  Hearts  •,  and  if  thro'  the  Wickednefi  of 
"  them  it  fhould  happen  to  ileal  in,   let  us  look  upon  it 
"  as  a  greater  Evil,  and  be  more  folicitous  to  call  it  out, 
"  than  if  we  were  pofTefied  witlifeven  Devils." —  It  fol- 
lows then,  according  to  ourAuthor, — whercjfr^  a  Theft. 
tupon  his. Text )  has  been  already  admitted  by  Expofitors 
or  others, — and  he  himlelf  owns  it  is  the  Notion  commonly 
received,  This  muft  be  imputed  to  theWickednefs  of  their 
lie  arts, unices  a  profound  Ignorance  may  afford  them  foaie 
Kxcuie.     And  if  any  will  ftill  harbour  fuch  a  Thought, 
efpecially   after   being   inftrudted    and  warned,  by  our 
Author,  he  declares  them  to  be  in  a  worfe  Cafe,  than  if 
they^wcre  poiTefied  even  \v\t\ifeven  Devils. —  And  truly,1 
according  to  this  Gentleman's  Difcourie,  if  it  be  confider- 
ed  how   many  pernicious  Dcffrines   and  Delufions  are  fo. 
nearly  connected  with  the  common  Notion  oi  his  Text,, 
he  muft   needs  fuppofe  us,   to  be   in  a  worfe  Condition 
than  the  Gadarene  we  read  of,  Mark  5.  who  being  afkcd 
What  is  thy  Name  ?  anfwered,^  Name  is  Legion,  for  we 
are  many. —  Accordingly,  our  Author  (Page  23.)  repre- 
ients  this  Thought, and  the  Doctrines  commonly  con  nectcd 
with  it,  as  the  "  Ficlions   of  weak  or  difordered  Brains, 
"every  Article  a  down-right  Affront  to  comwenSenfi'  arid 
doubtkfs  referring  to  thofe  who  entertain  the  fame,    he 
there  ipcaks  of  Ibme   "  who  by  a  few  Rabbltr charming 
cc  Sounds  are  converted  into  fuchfary  Bigots,  as  to  be  rea- 
u  dy  to  die,  in  the  Defence  of  Stupidity  and  Nonfenfe  ?" 
Yea,  {c  even  to  kill —  (and  that  for  thtGlory  of  Goaj  all 
"  that  are  fo  heretical  &  gracelefs  as  not  to  renounce  their 
"  Reafon  in  Complaifaace  to  their fowreign  Diftates — • 

'  Thefc 


3<>  A  V  i  N~D  i  c  A  T  i  o  N  of  divers  ' 

Thefe  he  defcribcs  as  the  "  happy  Few,  that  have  Senfe 
"  enough,  and  dare  trull  rheir  own  Faculties,  fo  far  as  to 
"  judge  themfel  vcs  what  is  right —  That  by  no  Arts  how 
"  Sanctimonious  foever,  can  ever  be  brought  to  believe, 
"  and  ("much  lefs  profefs  when  they  don't  believe)Things 
"  repugnant  to  the  ftrft  Principles  of  Reafon, 

Now  thefe  Encomiums  are  doubtlefs  intended  for  fuch 
as  join  with  him,  in  condemning  the  common  Notion  of  his 
Text,  and  the  other  common  Notions  that  ufually  bear- 
it  Company  :  but  his  foregoing  Reflections  are  levelled  a-; 
gainftthe  Patrons  and  Abetters  of  the  commonly  received 
Conilruction  of  the  Text,  That  our  ownRighteoujneffes  are 
as  filthy  Rags.  —  This  was  evidently  his  Defign,  by  thofe 
Remarks  of  his,  toward  the  clofe  of  theHead  he  is  upon — 
Page  24.  — "  But  if  this  be  Revelation  and  Grace^  to  vilify 
**  humane  Nature,  and  difparage  all  our  Improvements 
'**  in  divine  Fertues^ — fo  far,  I  fay,  as  any  take  theirCon- 
f<  ceptions  from  fuch  Corruptions  of  Chriftianity,  they 
"  muft  neceffarily  be  prejudiced  againft  it.  Thunder  we 
'*  ever  fo  loud  without  previous  Lightning^  He  that  be- 
<c  lieveth  not  fh all  be  damned^  it  will  fignify  nothing  ;  for 
"  they  will  be  damned  before  they  will  believe."  — Thefe 
clofing  Remarks  fufficiently  mew  againft  whom  his  In- 
vectives are  multiplied,  as  the  Promoters  of  Libertine  No- 
tions.—  And  he  infmuates,  that  he  himfclf  (horrid  to  be 
fpoken)  will  be  damned  before  he"  will  believe  the  Notion 
commonly  received  in  thefe  Matters.  —  Nor  can  this  be 
wondered  at,  if  it  carries  fuch  a  monflrous  Guilt  as  he  in- 
fmuates, by  faying — Pa.  17. — "  Nor  can  this  in  Reafon 
"  be  tho't  a  common  Reflection  on  the  divine  Being ; 
*c  becaufe  it  is  blafpheming  of  Him  in  his  dcareft  Attri- 
"  butes". — So  in  another  Place,  Pa.  19,  20. — Herepre- 
fents  the  commonly  received  Notion  of  his  Text,  as  bor- 
dering upon  (if  not  being  in  Fact)  the  unpardonable  Sin. 
His  Words  are, — "  Blafpheming  the  miraculous  Powers 
"•  of  the  HolyGhofl  was  formerly"  [why  formerly  ?  as  if  it 
were  not  alfo  now] — "  called  an  unpardonable  Sin  •,  nor 
"  can  anyReafoa  be  given-  fif  it  be  done  with  equalLight 

"  and 


important  Doctrines  of  the  Gofpel.  j.t 

"  and  Malice)  why  reproaching  his  Fruits  and  Vertuts* 
"  fhould  be  deemed  lefs  heinous,  or  meet  with  a  lefs  fatal 
"  Doom."     Now,  that  our  Author  fuppofes  thefe  Expo- 
fitors  and  others,  who  deem  their  own  Right  eoufnejfes^  and 
the  Righteoufnefles  of  the  beft  Men  upon  Earth,  to  be 
as  filthy  Rags,  fin  the  Senfe  I  have  fhewn  above  in  the  fore- 
going Part  of  thefe  Remarks)  which  he  interprets  a  re- 
proaching the  Fruits  and  Venues  of  the  Holy  Spirit^   are 
guilty  of  doing  this  againtl  Light  9   if  not  with  Malice,  is 
very  evident,  from  the  grofs  Reflections  he  cafts  upon 
them,  as  having  "fhamefully  perverted,"  as  having  "put 
afalfe  GLofs  *n&  horrid  Abufe  on  the  Text,  &c.  Pa.  9,  10. 
But  more  clearly  flill  from  what  he  obferves, — Pa. 22. — • 
"  After  all  thefe  recommending  Characters  (I  fay)  of  a 
"  truly  good  Man's  own  perfonal  Righteoufnefs,  it  would 
"  be  too  great  aReftedion  on  yourUnderitanding,to  fup- 
"  pofe,  there  is  one  Man  that  does  not  fee  the  Injuftict 
"  and  Wickednefiy  the  Impiety  and  Blafpbemy,   of  caling 
"  thh  Righteoufnefs  jK/£y  Rags."     A  greatComplement 
verily  this  is  to  his  Hearers   Underftanding  :  but  a  very 
bafe  Reflection  at  the  fame  Time,on  the  moral  Character, 
as  well  as  Undemanding  of  all  thole  learned  &  excellent 
Expofitors  and  others,  who  have  not,  or  do  not  abufe  the 
Text,  as  1  think  he  has  done  :  this, it  feems,has  provoked 
him  to  a  high  Pitch  of  Refentment,  fo  that  he  can  fcarcc 
contain  himfelf  within  anyBounds  of  Decency,  or  of  com- 
monModejly. — Therefore  (to  mention  another  PafTage)  he 
breaks  cut  in  that  rude,  abrupt  Exclamation —  Pa.  19— 
*<•  The  very  fame  Things — (O  mocking  Thought  \)  that 
are  commonly  ftiled///£jy  Rags"  — By  this  he  would  cx- 
prefs  his  Indignation  and  Amazement  at  the  Stupidity  and 
Impiety  of  thole  old  Proteftants,  and  their  Abettors  and 
.Followers,    who  have  interpreted  the  Text,  according  to 
•what  he  calls  the  common  Notion  of  it.  <c  O  fhocking 
Thought  !"  as  much  as  to  fay,O  horrid  Abufe  of  the  facred 
Text  !  the  moil  Itupid  Nonfenfe  !  and  equal  Blafphemy  ! 
to  if-dul^c  fiich  a  Though:,  a  greater  Evil  furely  than  if 
they  were  poi.ci.  ,^cn  Devils !  or  in  Wrgirs  Lan^ 

guagc, 


$2  ^VINDICATIONS/  divers 

guage,  Monftrum  borrendum  informs  ingens  cui  Lumen  'a- 
demptum  !  O  the  unparallel'd  JBlindnels !  ihcdeef  deform- 
ed tremendous  monftrous  Darhtefs,v/hich  attends  thefe  Ex- 
pofitors,  and  their  Followers  !  that  fuch  a  Thought  ever 
cntred  into  their  Hearts,  it  was  becaufe  there  was  no 
Ligbt  in  them  !  This  is  the  plain  Import  of  our  Author's 

Parenthefis,   "  (QJhocking  THOUGHT  !)  " 

There's  oneRefk&ipn  more,I  fhall  take  fomeNotice  of, 
(tho'  of  a  different  Nature  from  the  reft)  and  that  is  the 
remarkable  Fling  he  has  at  a  common  Ufage  we  have  a- 
mong  us, —  That  of  keeping  publick  Fafts.  —  He  takes 
Occafion  to  fay  upon  it,  — Page  9. — "  The  Solemnities 
cc  of  a  Faft-Day —  your  Saints  that  depend  on  their  devo- 
•"  tional  Exercifes,  not  only  prefer  to  all  other  Duties,  but 
*c  are  ready  to  imagine  they  are  a  fufficient  Atonement 
^  for  all  their  paft  Vices,  and  of  greater  Account,to  pro- 
"  cure  the  Bleffing  of  Heaven,  than   all   the   beatbenijb 
"  Morality  jhe  abominable  good  Works,  that  can  be  preach- 
"  ed  by  all  your   legal  Self-righteous  Men  on  Earth." 
How  came  our  Author  to  pick  out  Fail-Days,   and  not 
Thankfgiving  Days  as  well,  to  make  them  the  Subject  of 
his  Banter  and  Derifion,  when  thefe  are  forne  of  our  ufual 
Solemnities  alib?  I  leave  others  to  judge  theReafon.  But  it 
feems  our  Author  has  a  wonderful  Power  of  Penetration 
into  the  Sentiments  of  your  Saints  fas   he  terms  them^) 
on  Fail-Days.     However,    tho'  there   is  Danger  on  all 
Hands,  of  People's  falling  into  the  Error  hinted  at,  car- 
nal Confidence  in  Duties,  yet  I  prefume  to  fay,  thofe  who 
extol  perfonal  Righteoufnefs   in  the  Manner  our  Author 
very  apparently,  has  done,    to  the  Difregard  of  imputed 
Righteoufnefs,  and  who  fo  applaud  moral  Ferine,  to  the 
Neglect  of  Faith  in  the  Blood  of  Atonement,  feem  tome 
to  be  of  all  Men  moil  in  Danger  of  depending  on  their  own 
Duties,  whether  devotional  Exercifes,  or  vertuous  Practi- 
ces, and  of  cheriming  a  vain  Hope,  as   if  thofe  would 
fufficiently  atone  for  their  pail  Sins,  or  as  if  by  Works  of 
Righteoufnefs  which  they  have  done,  and  not  according 
to  his  Mercy,  God  fliould  fave  them. 

But 


important  Dofirincs  of  tie  Gcjpet. 

But  I  now  difmifs  this,  and  pafs  to  the  next  Thing  in 
order.- Which  is, 

3.  To  attempt  the  doing  fomtjutfice  to  the  Memory 
and  Character  of  thefe  injured  Expofitors  and  others,  on 
whom  our  Author  has  fo  liberally  caft  his  Reflections 
and  to  offer  fomething  in  Vindication  of  their  Principles 
fo  mifreprefented  and  reproached  by  him. 

It  would  be  almoft  an  endlefs  Tafk,  to  go  over  all  the 
Inftances  of  Calumny  and  Satyr,  that  are  of  a  pcrfonal 
Afpect,  and  to  recite  all  the  Mifreprefentations  &Abufes, 
in  Relation  to  Principles,  which  are  to  be  found  in  his 
Difcourfe,  with  a  particular  Reply  to  each  diftinctly. 
And  as  to  fome  of  them  it  may  juftly  be  faid,  Recitaffe  eft 
refutaffe — to  recite  them  isafuliicicntRefutationofthem. 
I  fhall  therefore  content  my  fclf  with  the  following  Re- 
flections and  Replies,  which  I  think  may  fuffice  to  my 
prefent  Purpofe. 

I  fhall  begin,as  feems  moft  natural, with  fome  Remarks 
by  Way  of  Vindication  of  thofe  Expofitors  and  others, 
againft  our  Author's  more  general  Reflections  &  Cenfures. 
TheScandal  he  has  thrown  out  on  thisOccafion, falls  heavy 
On  the  Character  of  many  eminent  Worthiesfivm  theRe- 
formation,  down  to  this  Day,  and  of  the  Miniilers  in 
New- England  in  particular.  It  is  a  black  Defcription  in- 
deed he  gives  of  them,  while  he  reprefents  them  as  weak^ 

inattentive^  ignorant^  or  led  by  wicked  Deflgns,  &c. • 

But  furely  if  this  Gentleman  had  duly  confidered  his  ju- 
venile Years,  whereby  he  has  had  but  little  Opportunity 
for  Inquiry, — And  had  he  confulted  that  Scripture,  i  Tim. 
5.1.  comparing  it  with  Chap.  3.  6. — I  think,  the  fertous 
Meditation  hereof  rhuft  needs  have  laid  him  under  fome 
Reftraint,  and  taught  him  a  little  more  Modefty,  than  to 
fpit  in  the  Face  of  his  Fathers,  and  ftigmatize  fo  many  fa- 
mous Divines,  and  excellent  Chriftians,  as  weak,  inatten- 
tivf)  ignorant  and  wickedly  defigning  Men, —  only  becaufc 
their  Expofition  of  his  Text,  and  their  Opinions  concur- 
rent with  it,  don't  agree  with  his  Sentiments, 

D  Out 


34  -A  V  i  N  D  i  c  A  T  i  o  N  of  divers 

Our  Au.hor  appears  by  his  Title-Page,  to  imagine  he 
has  full  Warrant  for  what  he  has  done,  from  that  Charge 
of  the  Apoftle  to  Timothy ,    i  Epift.  4.  n,  12.  —  Thefe 
Thifgs  command  and  teach — Let  no  Man  defpife  thyTouth — 
His  putting  thefe  Words  in  the  Frontifpiece  of  his  Dif- 
courfe,it  feems,he  expected  would  ftop  theMouth  of  allOb- 
jectors  •,  but  I  prefume,  the  Parallel  will  by  noMeans  hold 
between  the  Evangelift,  and  this  our  youngPreacher  •,  ex- 
cept perhaps  in  Point  of  Age. — Timothy  was  the  dps/lie's 
own  Son  in  the  Faith^ — Chap.  i.  2.  It's  well  for  our  Au- 
thor if  he  be  found  deferving  of  that  Chara&er,    and  not 
rather  an   illegitimate  Offspring,  who  concerning   Faith 
has  made  Shipwreck^ — as  the  Manner  of  fome  was  even  in 
the  Apoftle's  Days,  /.  19, — And  if  we  confider  theWords 
cited  by  him,  in  their  Connection  with  what  either  goes 
before,or  follows  in  the  fameChapter,we  Jhall  poffibly  per- 
ceive they  give  no  Countenance  to  our  Author's  petulant 
Cenfures  and  Reflections. —  Let  no  Man  defpife  thy  Youth. 
It  does  not  mean  to  flufh  the  young  Preacher  with  a  vain- 
glorious Idea  of  his  Authority,   and  to  excite  haughty 
Airs  :  but  to  imprefs  him  with  a  humble  Senfeof  the  pe- 
culiar Need  he  has  to  take  Care,  in  fuch  an  Age  of  Life, 
fo  expoied  to  Vanity,   Precipitancy,  and  the  Difadvanta- 
ges  arifing  from  want  of  Experience  and  Obfervation,left 
he  fhould  in  his  publick  Miniftration  or  private  Conver- 
lation  behave  amifs,  or  manage  imprudently,  fo  as  to  give 
juft  Occafion  to  others  to  defpife  his  Touth. — -That  Timo- 
thy might  know  how  he  ought  to  behave  himfclf  in  the 
Houfe  of  God,    the  Apoftle  being  fuch  an  one   as  Paul 
the  Aged,  fends  him  particular  Directions,  Cautions  and 
Warnings.  —  He  reminds  him,  /.  i.  of  the  Predictions 
of  the  Spirit  (alluding  as  fome  think  to  Dan.  11.36,39.) 
fpeaking  exprefly,that  in  the  latter  Times  fame  fo  all  depart 
from  the  Faith,  giving  heed  to  f educing  Spirits :     The  for- 
midable Appearance  of  which  predicted  Event,  fcems  too 
evident  in  cur  Day — whilft  fome  are  fo  vrnbly  fallen  from 
the  Truth)  and  others  giving  heed  to  Seducers.    Alas  !  is  it 
not  too  notorious  to  be  denied,  that  with  Refpect  to  the 

Belief 


important  Doftrines  of  tie  GofpeL  35 

geliefof  the  Truth,  Gofpel-Truth,  or  the  DoMne  of 
Chrift  revealed  in  the  holy  Scriptures,  there  is  a  lamenta- 
ble Detection  in  thefe  Times  (which  in  Regard  of  Error, 
as  well  as  Vice,  are  indeed  perilous  Times,}  particularly  as 
I  apprehend, in  our'Author's  Difcourfe. — TheApoftle,  we 
may  further  obfcrve,  proceeds,  $.6.  to  tzMTimolhy,  inCafe 
he  duly  put  the  Brethren,  his  chriftian  Hearers,?;?  Remem- 
brance of  what  he  himfelf  tad  how  been  admonifhed  of, 
and  warned  againft,  and  if  he  nourifoed  up  himfelf  and 
them  in  found  Doftrine,  fuch  as  Paul  preached,  and  filled 
liis  Epiftles  with,  and  which  the  Scriptures  lay  fo  great 
Strefs  upon,  that  then  he  would  approve  himfelf  a  good 

Minifter  of  Jefus  Chrift  ^  but  not  elfe. On  the  whole,  I 

infer,  That  if  young  Minifters  would  avoid  having  their 
Youth  defpijed,  one  of  the  beft  Methods  they  can  take,and 
that  on  which  their  future  Ufefulnefs  and  Reputation,  as 
good  Minifters  of  Chrift  depend,  is  to  look  to  it  that  they 
be  not  mecr  Teachers  of  the  Law,  or  unfkilful  Preachers 
of  Morality,but  that  they  themfelves,  and  others  by  their 
Means,  be  nourijbed  up  in  the  Words  of  Faith  and  found 
Doffrine,  eftablifhed  in  the  Faith,  as  it  was  once  delivered 
to  the  Saints. — And  another  Expedient  I  may  venture  to 
fuggeft,  as  a  good  Prefervative,  to  the  young  Minifter  in 
fpecial,  againft  being  defpifed,  is,  in  the  Language  of  the 
fame  Apoftle,  Rom.  12.  3. — Not  to  think  of  himfelf  more 
highly  than  he  ought  to  think,  but  to  think  foberly,  according 
as  God  hath  dealt  to  every  Man  the  Meafure  of  Faith.  It 
was  then  to  be  Timothy's  Care,  in  his  Conduct,  to  guard 
againft  every  Thing  that  had  a  Tendency  to  blemifh  his 
Character,  as  a  Chriftian  and  a  Minifter  ;  which  would 
fufficiently  defend  him  from  being  defpifed,  thoj  but  a 
Youth. 

But  to  return, — TheExpofitors  and  others, tho'  by  our 
Author  characterized  as  weak,  inattentive,  ignorant,  or 
acting  on  more  criminal  Defigns, — yet,for  my  Part,  I  can't 
conccive,what  thefeDefigns  could  be,unlefs  they  were  the 
Dcfigns  of  magnifying  theGrace  c  f  GOD,  of  exalting  the 
Redeemer^and  of  humbling  vain  Man. — Thefe  were  their 

D  2  avowed 


36  ./fV  INDICATION  <?/  divers 

avowed  De/ignS)  and  are  confonant  to  the  very  Spirit  and 
Scope  of  the  GoJpel-Do&rinc,  as  is  obvious  from  the  whole 
Tenor  of  the  facrcd  Writings  .  yet  will  our  Author  im- 
pute it  to  them  as  a  Crime,  or  what  they  had  a  criminal 
Defign  in,  that  they  did  not  with  him  cry  up  extrava- 
gantly the  Dignity  of  human  Nature^  extol  perfonalgcod 
Behaviour ,  or  magnify  their  own  and  others  moral  Ver~ 
tue,  beyond  all  rcafonable  Bounds,  and  even  frt  it  up  for 
their jusJifyingRighteoafock  before  God, — but  rather  on 
the  contrary  deplored  the  Weaknefs  of  the  human  Un- 
derftanding,  and  the  Depravity  of  the  human  Will, — 
and  freely  confefled  their  own  Weaknefs  and  Sinfulnefs, 
and  Unworthincfs  in  themfelves  of  the  divincFavour  and 
Acceptance  :  grounding  this  humble  Senfe  of  their  la- 
mentable Cafe  on  Scripture-Teftimony,  back'd  by  their 
own  daily  Experience,  both  which  they  found  uniting  to 
prove,  That  all  their  Right  eoufnejj~es  'were  as  filthy  Rags  ! 
Or  lhall  we  fuppofe,  that  the  great  Difguft  our  Author 
has  taken  up  againft  thefe  Expofitors,  was 'from  this, — 
That  by  the  Conftrudlion  they  put  on  the  W'ords  of  his 
Text,  it  gave  Difturbance  to  thcPope  and  wholeConclave 
of  Rome,  whofc  Explication  is  fo  near  of  a  Piece  and  the 
fame  Make  with  his.  If  then  the  criminal  Defigns^  im- 
puted to  thefe  Expofitors,  lay  in  their  fo  interpreting  the 
Scripture  as  they  did,  with  a  View  the  more  effectually  to 
oppofe  the  Popijh  Hcrefy,  and  maintain  the  Proteftant 
Caufe,  their  pretended  Crime  is  their  Glory ;  and  in 
this  they  may  well  triumph,  rejoycing  in  God,  that  thro' 
Grace  they  have  been  enabled  to  bear  a  faithful  and  pub- 
lick  Teftimony  to  the  Truth,  even  as  the  Truth  is  in  Je- 
fus  •,  —  and  not  a  few  of  them  have  by  fufferingMartyr- 
dom,  chcarfully  fealcd  their  Doctrine  with  their  very 

Blood. Nowjwhatcver  the  Author  may,  upon  a  feri- 

ous  and  cairn  Review  of  his  Difcourfe,  think  of  the  feverc 
Charges  therein  laid  againfb  fo  many  excellent  Men,  Men 
oi  God,  Men  of  Prayer,  Men  of  Piety,  Probity,  Pene- 
tration and  Learning,  exemplary  for  the  Pradticc  of  all 
moral  Vefcue  and  religious  Duty,  mighty  in  the  Scrip- 
tures, 


important  DC 8 fines  of  tbt  Gofpel.  37 

tures,  fludious  (many  of  them  to  Admiration,)  to  find  out 
the  Mind  of  God  in  his  Word,  faithful  to  declare  it,  and 
careful  to  tranfmit  the  fame  to  Pofterity  ;  being  truly 
burning  and  mining  Lights  in  their  feveral  Stations,  fome 
(and  not  a  few  of  them)  appearing  even  as  brazen  Walls 
or  impregnableBulwarks  againft  theHerefies  of  Rome,  and 
Tyrannies  of  the  Popijb  Hierarchy,  principal  Founders 
under  Chrift  of  the  ProteftantChurches,and  Pillars  in  the 
fpiritual  Houfe  of  GW,emincnt  Promoters  of  the  Kingdom 
of  Grace,  which  fpread  itfelf  far  and  wide  among  theNa- 
tions,  and  at  length  reached  thefe  New -England  Shores  ; 
where  theGod  of  allGrace  in  ourBeginning- times furniflicd 
and  adorned  theChurches  here  withMiniilers  of  theWord 
and  Expounders  of  the  Scripture,that  were  (at  leaft  many 
of  them)  endowed  with  uncommon  Gifts  and  Graces  Mi- 
nifterial,Men  that  had  much  Communion  withGod,much 
Infight  into  divine  Things,  and  were  deeply  acquainted, 
by  Study,  Experience  and  Obfervation,wiih  the  Do6trine 
ot  Grace  and  Myftery  of  Godlinefs  taught  in  the  Gofpel ; 
Men,  who  after  Paul's  Example  aimed  principally  to 
know  and  preach  CHRIST  and  bim  crucified  -,  whofe  Zeal 
to  maintain  theFaith  a;,d  Order  of  the  Gofpel  (now  fo  ex- 
ploded and  ridicul'd  by  ibme  of  their  Succeflbrs)  led  them 
over  into  this  remote  and  inhofpi table Wildertiefs ;  where, 
we  have  no  Realbn  to  Doubt,  they  ferved  their  Genera- 
tion according  to  che  Will  of  God,  under  ne/ctto  infupe- 
r^ble  Difficulties,  and  having  fallen  afleep,  their  precious 
Souls  have  been  taken  up  to  the  World  of  Spirits,  ap- 
pearing (we  may  venture  to  fay)  withCrowns  very  bright 
and  weighty,  in  proportion  to  their  arduous  Labours  of 
Faith  and  Patience  in  the  Caufe  of  Chrift:  —  now,  I  fuy, 
that  all  thefe  our  pious  Fore-fathers,  all  the  godly 
Reformers, all  ProtcflantConfeflbrsjExpofitorSjPrcacliers, 
and  Profeilbrs  in  general,  from  the  Beginning  of  the  Re* 
formation,  that  did  not  concur  in  Sentiment  with  our 
Author,  fhould  fall  together  under  the  Lam  of  this  Gen- 
tleman'sPen,is  truly  furprizing  !  Had  thefe  Invc&ivcs  and 
falfe  Accufati9n$  fas  I  think  I  may  term  them  without  any 

D  3  Breach 


gS  ^VINDI  CATION  0/  dievrs 

Breach  ofgoodMannersJproceeded  from  fome  old  hardned 
Papift,  or  from  an  avowed  and  inveterate  Enemy  to  all 
Revelation,  in  that  Cafe  Allowances  might  reafonahly  be 
made.—  -But  for  a  profeffed  Proteftant,  for  one  fuftaining 
the  Character  of  a  Miniftcr,  in  a  Proteftant  Church,  and 
One  but  yet  in  \\\*>Touth,  and  but  as  it  were  of  Yefterday^ 
for  fuch  a  One  (I  lay,)  to  take  upon  him  to  rebukc,not  a 
fingle  Elder  *  but  many,  and  inftead  of  entreating  them  as 
Fathers,  thus  to  behave  himfelf  proudly  againft  the  Ancient  ; 
to  traduce  the  Memory  of  the  Dead,  and  afperfe  thcCha- 
rader  of  the  Living,  even  of  Multitudes  of  Chrift's  pre- 
cious Minifters  and  People,  —  This,  I  muft  confefs,  ap- 
pears to  me  next  to  a  Prodigy  ;  or,  to  fpeak  in  his  own 
Language,  an  Inftance  of  Stupidity  &  Nonfenfe.  It  is  in- 
deed one  of  the  greateft  Abfurdities  in  Conducl,  equal  at 
lead  to  any  in  Opinion,  which  thofe  that  he  fpeaks  of  as 
converted  by  Rabble-  charming  Sounds,  into  fiery  Bigots, 
have  been  ready  to  die  in  the  Defence  of.  But  it  feems  ac- 
cording to  this  Writer's  Infmuation,  Pa.  6.  thefe  Expo- 
fitors  criminal  Deftgns  refpect  the  Scriptures  being 
<fr  wretchedly  abufe.d  to  ferve  the  Purpcfes  of  Error,  Super- 
ftition  and  Vice"  and  being  expounded  fo  as  to  have 
had  a  fatal  tendency  to  "delude  the  Simple,  and  harden  the 
Prophane"  If  this  be  not  what  he  intends  by  the 
criminal  Defigns  of  the  Expofitors  he  fpeaks  of,  I  am 
quite  at  a  Lofs  about  his  meaning.  And  I  muft  confefs, 
if  the  Cafe  be  in  Truth  as  he  infin  nates,  they  muft  be 
guilty  of  criminalDeJigns  indeed,  or  at  beft  of  very  perverfe 
Management,  and  wretched  Abufe  of  the  Word  of  God  : 
But  I  truft,the  contrary  has  been  fufficiently  evinced  alrea- 
dy, and  may  be  confirmed  in  theCourfe  of  thefeRemarks. 

Our  Author  in  the  next  Place  intimates  (rs  I  fuppofej 
what  he  thinks  the  Occafion  of  this  wretched  At/ufe  of 
God's  Word,  —  that  is,  "judging  of  Svipture-Dottrines 
"  from  particular  Scraps  of  Scripture,  and  from  the  bare 
<c  Jivgh  of  Words,  without  attending  to  the  general  Drift 
"  and  Defign  of  the  Author,  and  the  whole  Current  of 

Infpiration  as  to  thc^JPoint  undcrExaminatuw."  I  think 


c4 


important  Doffrines  of  tie  Gofpet.  39 

truly  thisGentleman  ftandshere  condemned  out  of  his  own 
Mouth  :  and  that  of  the  Apoftlc,  Rom.  2.  i.  Thou  art 
inexcufabk^  0  Man  that  judgeft — feems  juflly  applica- 
ble to  him,  fo  far  as  it  concerns  his  Difcourfe  before  us  : 
For  it  mult  be  evident  to  every  obfervingReader,how  this 
very  Way  of  judging  of  Scripture-Doctrines^  which  he  has 
here  ccnfured,  runs  through  the  whole  of  his  own  Dif- 
courfe. His  Text  itfelf  he  has  in  aManner  treated  as  an  in- 
dependent Sentence.  And  tho'  he  has  hinted  at  oneVerfc 
of  the  Context,  yet  he  has  done  nothing  like  analyfing,  or 
commenting  on  thewhole,or  confidering  what  immediately 
got  s  before,  or  follows  this  difputed  Text,  in  order  to 
ftate  it's  true  Meaning  •,  fo  far  from  this,  that  'he  almoft 
forgets  its  general  Tenor  and  Form.  —  As  to  the  Argu- 
ments all  along  advanced  in  his  Difcourfe,  they  are  moft- 
\y  enforced  only  by  a  finglc  Text  or  two  ('without  his  ap- 
pearing to  attend  to  their  Coherence  and  Dcpendance)  or 
in  his  own  Phrafe,  by  particular  Scraps  of  Scripture ;  and 
thefe,  many  of  them  at  lead,  fcem  to  me,  unjuftifiably 
applied,  contrary  to  the  Analogy  of  Faith,  or  the  Current 

or  facred  Writ. May  he  and  I  remember  and  wifely 

apply  thofe  Scripture  Caveats  and  Prohibitions,  relating  to 
diminishing  from,  or  adding  to  the  Words  of  God,  Deut. 
12.  32.  Prov.  30,  5,  6.  Rev.  22.  18,19.  — What  muft 
we  then  think  of  the  Difcourfe  under  Examination  ?  in 
which  the  Author  has  arbitrarily  interpreted  the  Words  of 
his  Text,  in  a  Senfe  fo  inconfiflent  with  the  Scope  of  nu- 
merous parallel  or  fimilar  Texts,  both  in  the  old  and  new 
Teftamcnc,  a  few  whereof  have  been  produced,  and  many 
more  might  eafily  be  added. —  It  muft  be  with  a  very  ill 
Grace-  that  our  Author  charges  that  on  Expofitors  which 
they  are  not  chargeable  with,  viz.  Judging  of  Scripture- 
Doffrines  from  particular  Scrap*  of  Scripture^  in  which  our 
Author  has  fignalized  himfelf  far  beyond  any  1  have  met 
with. — But  he  goes  on  — "  And  from  the  bare  Jingle  of 
Words*  without  attending  to  the  general  Drift  an&Defign  of 
the  Author"  Now  as  to  the,  particular  Occafion  ot  this 
his  Cenfure  upon  them,  their  expounding  his  Text  con- 
D  4 


4.0  A  V  i  N  D  i  c  A  T  i  o  N  of  divers 

*    (-.' 

trary  to  his  Sentiments  upon  it,  I  would  obferve,  that  it 
being  confidered  that  the  infpired  Author ,  in  his  own  and 
the  Church's  Name,  made  this  Confeflion  in  a  folemn 
Prayer  to  God,  411  our  Ri$hteoufnejJ'es  are  as  filthy  Rags$ 
had  this  Gentleman  in  any  Meafure  attended  to  the  gene- 
ral Dcfign  and  Drift  of  the  Prayer,  I  think  he  could  not 
cafily  have  miffed  the  true  Scope  and  Meaning  of  thisCon- 
fcflion,  in  particular  :  And  had  he  attended  to  this,anfwc- 
rably  to  the  Serioufnefs  of  the  Subject,  to  the  Sacrednefs 
of  the  folemn  Aflembly,  to  the  Holinefs  of  the  Sabbath, 
and  to  the  Solemnity  of  the  Humiliation-Day  in  the  pre- 
ceeding  Week,  to  which  he  fpeaks  of  having  fome  Refe- 
rence, I  prefume,neither  thitGingle  of  fiords  nor  thcScraps 
cf  Scripture  would  have  found  a  Place  in  his  Difcourfe  ; 
and  fo  his  graveAudience  had  not  been  tempted  to  Levity 
by  his  ufing  Phrafes  of  fo  ludicrous  a  Sound,  which  run 
through  his  Performance  in  the  feveral  Parts  of  it.  See 
fag*  5,9, 1 7,23, 24,25,28,  and  clfewhere. —  The  Indsco- 
rum  ot  thisLanguage  is  further  aggravated,  as  it  was  pre- 
meditated, it  feems,  to  fix  a  Blernifh  on  the  Expo/itors  he 
had  in  view, and  to  caft  an  Odium  on  theirCharafter. — At 
beft  it  feems  like  a  great  Piece  of  Vanity,  for  this  young 
Gentleman  to  flake  bis  Authority  and  Credit  againft  the 
Judgment  andReputation  of  the  wholeBody  of  Proteftant 
Expofitors  in  general,  both  Ancient  and  Modern,  whofe 
Works  (many  of  thcmj  as  well  as  Lives,  teflify  for  them, 
That  in  Fact  they  did  attend  very  ftrictly  and  confcien- 
tioufly  to  the  Mind  of  the  Spirit,  to  the  true  Scope  of 
this,  as  well  as  other  of  the  Scripture-Texts,  and  the 
general  Drift  of  the  infpired  Penmen  ;  cfpecially  in 
Regard  to  the  peculiar  Doctrines  of  Chriftianuy,  and 
more  particularly  that  grand  Article  of  Juftification  by 
Faitk^  which  they  faw  fo  much  Strefs  laid  upon  in  the 
holy  Scriptures  ;  infomuch  that  both  in  Principle  and 
Practice  thefc  pious  and  worthy  Men  renounced  all  Self- 
Rightepujnefsy  the  Idol  fo  much  admired  by  many  at  this 
Day  ;  —and  in  their  Preaching  never  fought  to  gratify 
their  Hearers  with  RtQ$!t-ch$rmin£  Sounds^  or  with  Flefh- 

pleafing 


'.important  Doflrines  of  the  Gofpel.  41 

pleafing  and  great  fwelling  Words  of  Vanity,  fuch  as  w« 
meet  with  in  ourAuthor'sDifcourfc.  For  inftance,"  God's 
chco/ing,  not  particular  Perfons,  but  whole  Nations,  and 
that  only  to  Privileges  in  this  Life,  —  moral  Agency,  (or 
Free- Will)  —  the  new  Nature  of  right  Adion,  the  roya.1 
Robe  of  pwfonalRighteoufnefs, — moral  Virtue,  theRa/is  and 
.whole  Superftrufture  of  the  Religion  of  JESITS,  — The  moral 
Reftitude  of  his  Creatures,  God's  ultimate  View,  —  moral 
Venue,  the  fupream  Dignity  of  GOD  himfelf, —  Preaching 
up  moral  Vertue,  in  the  left  Senfe  Preaching  of  CHRIST,&C. 
&c. — Thcfe  are  fome  of  the  Sounds  we  hear  in  our  Au- 
thor's Difcourfe.  But  the  Expofitors  he  fo  much  con- 
demns, never  fought  to  tickle  itching  Ears,w\th  Sounds  fo 
gratifying  to  Fle/h  and  Blood,  fo  pleafing  to  the  Pride  and 
Lufts  of  Men  ;  they  preached  both  the  Law  &  Gofpel,  in 
their  diftindPlace&Order,&  in  fuch  aManner  as  tended 
to  awaken  fccurc  Sinners  by  the  dreadful  Sound  of  the 
Curfe  denounced  in  the  Law,  and  to  win  Souls  to  Chrift 
by  the  joyful  Sound  of  the  Promife  ;  proclaiming  Chrift 
the  Lord  our  Righteoufnefs  &  Strength  -,  at  the  fame  Time 
perfwading  them  which  believed,  to  continue  in  the  Grace 
cf  God,  and  to  adorn  the  Doctrine  of  God  their  Saviour  in 
all  Things,  by  a  Convcrfation  becoming  the  Gofpel.  Ac- 
cordingly we  find,  Act.  2.42.  They  continued  ft  edfaftly  in 
the  dpoftUs  Doflrine  and  Fellow/trip.  —  Now  moil  furely 
in  all  this  they  followed  the  whole  Current  of  Scripture- 
Doctrine,  Precept,  and  Example,  and  were  not  led  cither 
by  a  bare  Gingle  of  Words,  or  by  mere  Scraps  of  Scripture. 
But  it  will  be  found  by  an  impartial  Examination  of  our 
Author's  Performance,  that  the  heavy  Reflections  he  has 
levelled  at  fo  many  great  and  good  Men,  will  fall  upon 
himfelf  with  double  Weight. 

I  have  been  the  larger  in  Vindication  of  thcfe  Expofi- 
tors and  others  againlt  his  general  Reflections  ;  becaufe 
I  look  upon  the  1'ruth  efpoufed  by  them,as  {truck  at,and 
affronted  in  the  f  erfuns  of  it's  Patrons  and  Profefibrs. — 
I.  now  proceed, 

*.  To  vindicate  thofe  Expofitors  and  others  againft 

our 


42  ^VINDICATION^/"  divers 

our  Author's  Reflections  and  Mifreprefentations  with 
Regard  to  their -Interpretations  of  the  Words  -A  his  1'ext 
in  particular,  M  our  Right  ecujncffn  are  as  filthy  Rags — • 
Thefe  arc  fcattered  thro'  his  whole  Difcourfe ;  fomc  have 
(I  think)  been  taken  Notice  of  already,  and  others  will 
'come  under  Consideration  in  the  Courfe  of  this  Eflay. — 
I  fhall  therefore  at  prefent  only  fingle  out  a  PalTage  or 
two,inwhich  either  wilfully  or  ignorantly  he  has  milrepre- 
fented  them.  —  Thus  when  he  is  reporting  the  common 
Notion  of  thePr'6phet'sWords,he  tells  us,(P^.io.J  "The 
"  beft  Righteoufnefs  of  the  moil  improvedChriftians  has 
"  been  generally  fpokcn  of,  as  no  better  a  Qualification 
"  ("even  according  to  the  merciful  Tenor  of  the  Gofpel) 
"  to  appear  before  God  with  Acceptance,  than  fi^tby 
"  Rags  are  to  drefs  and  adorn  theBody  for  a  Vifit  to  the 
"  King  and  Court  on  Earth,"  But  thefe  Expofitors  and 
others,whcn  they  fpeak  of  perfonal  Righteoufnefs  &s  filthy 
Rags,  don't  at  all  refpeft  it  under  the  Notion  of  a  moral 
Qualification  for  future  Happincfs  and  final  Acceptance  ; 
fuch  conftantly  affirm  the  Neceflity  of  inherent  Righte- 
oufnefs, to  make  us  (in  the  Gofpel-SenfeJ  meet  to  beParta- 
kers  of  the  Inheritance  of  the  Saints  in  Light  :  and  yet  they 
conftantly  and  confidently  renounce  it  as  filthy  Rags  in 
Point  of  Juftification  .before  God,  being  utterly  infuffici- 
ent  to  anfwer  the  Demands  of  his  Law,and  procure  us  an 
Intercft  in  his  fpecial  Favour  and  Acceptance,  therefore 
they  conclude  with  the  Apoftle,  Rom.  5.  2  We  have  Ac- 
cefs  by  Faith  into  this  Grace,  thro'  Jefus  Chrift  :  they 
place  their  Title  to  divineAcceptance  wholly  in  Chrift's 
Law  fulfillingRighteoufnefs,  made  their's  by  Imputation 
onGod's  Parr,and  by  a  belkvingAcceptation,or  receiving 
it  by  Faith,  on  theBeliever'sPart^which  yet  is  not  of  them 
felves,  but  of  the  Grace  of  God  enabling  them  thereto. 
Chrift  (partly)  came  to  call  Sinners  to  Repentance-,  fuch 
as  are  weary  and  heavy  laden  with  Sin,  he  invites  to  come 
to  him  :  fuch  as  have  the  Eyes  of  theirUnderftanding  en- 
lightned  to  fee  and  be  convinced  of  their  own  Mifcry, 
and  Inability  to  help  <?r  reicuc  themfelves  from  the  Force 

and 


important  Doftrincs  of  the  Gofpel.  43 

and  Weight  of  the  vindi&ive  Juftice  of  God,  thefe  and 
no  others  will  fly  to  Chrift,  and  l^y*hold  of  his  Righteouf* 
nefs  for  Life  and  Salvation.  The  Expofitors  — ever  re- 
buked the  Spirit  of  the  Covenant  of  Works^  which  makes 
Sinners  imagine,  it  would  be  Prefumption  in  them  to  come 
to  Chrift,  unlefs  they  arc  to  fuch  or  fuch  a  Degree  prepa* 
red,or  unlefs  they  can  bring  fomething  valuable  with  them 
to  recommend  them  to  his  Favour  and  Companion,  fome 
laudableContritions,Reformations,and  moralVertues.  For 
any  to  fuppofe  that  nicer  moral  Vertue  and  Self-Righte*- 
oufnefs  will  recommend  them  to  the  Favour  of  God, is  no 
better  than  for  fomc  high-handed  Malefactor  orTraytor  to 
pretend  to  approach  theCourt  orPrcfence  of hisPrince  with- 
out aPardon  firft  obtained.  DivinePardon  is  obtained  by 
theRighteourheis  of  Chrift,and  not  our  own  ;  becaufe  the 
Rightcoufnefs  of  the  beft  Men  living  has  fo  much  of 
Imperfection  and  Pollution  mixed  with  it,that  Expofitors 
and  all  others  who  duly  confider  the  Cafe,  muft  acknow- 
ledge with  the  Church  by  the  Prophet  in  the  Text,  that 
all  our  Righteoufnefjes  are  as  filthy  Rags.  It  muft  therefore 
be  unreafonable,  and  I  think,  contrary  to  Scripture,  for 
any  to  fuppofe,  that  fuch  imperfect  polluted  finful  Crea- 
tures as  the  beft  of  Men  are  in  this  Life,  fhould  obtain 
Favour  with  ajuft  and  holy  God,  without  ti\s  perfect  fpot- 
lefs  Rightcoufnefs  of  Chrift  imputed,  and  as  has  been  faid 
received -byFaith  :  This, according  to  Scripture,  and  in  the 
Senfe  of  thefcExpofitors,is  the  only  juftifying  Rightcouf- 
nefs, "even  according  to  themercifulTenor  of  theGofpel." 
Howbeit, -at  the  fame  time  they  denied  not,  that  where 
any  have  been  fanffified  thro9  Faith  which  is  in  Chrift :,  and 
fo  in  fome  Meafure  have  their  Fruit  unto  Holinefs,  God  is 
v/ell  pleafed  herewith,  and  accepts  and  rewards  it :  yet  not 
for  it's  own  Sake  (it  being  very  imperfect)  but  for  Chrift's 
Sake  •,  and  on  the  Account  of  his  Righteoufnefs  :  for  in 
him  only,  as  Mediator  between  God  and  Man,  is  Godwell- 
pleafed,  for  in  him  the  Rigour  of  the  divine  Law  is  taken 
away,  and  not  by  Works  of  Righteoufnefs  which  we  have 
done  or  can  do.  — _This  Gentleman's  aiTeiting,  that  per- 

fonal 


44  ./f  VINDICATION*?/"  divers 

fonal  Righteoufnefs  hath  been  generally  fppken  of,  as  no 
better  a  Qualification  in  the'  fpiritual  Cafe,  theu  filthy  Rag; 
arc  in  the  civil  Cafe,  This  is  a  grofs  Mifreprcfentation 
of  the  common  Notion  of  the  Text,  and  tends  both  to  mifr 
lead  his  unwary  Readers,  and  difparage  many  l^und  Ex- 
pofitors, without  any  Colour  of  Reafon. 

But  I  proceed  to  take  fome  Notice  of  another  very  ex- 
ceptionable FaiTage  ;  I  think  it  an  Impofition  on  hisRea- 
ders,  and  a  great  Abufe  upon  thefe  Expofttors  &:  others, 
to  infmuate,  as  he  docs,/^.  25 — That  they  (absolutely 
fpeaking  &  without  anyManner  of  Caution  orReflriclion) 
."  afperfe  moral  Vertuc  as  nothing  worth  in  the  Sight  of 
"  God,  no  more  than  filthy  Rags"  !  And  that  when 
"  exhorting  others  to  thePra&ice  of  Rigbteoufncfs"  they 
arc  neverthelefs  "conftantly  telling  them  perhaps  in  the 
"  fame  Breath,  that  all  their  Righteoufnefs  when  they 
"  have  obtained  it,  will  be  NOTHING  BUT  filthy  Rags" 
This,  I  fay,  is  a  manifcftAbufe  -,  for  no  learned  Calvinift 
Expofitor  or  Preacher  under  the  Sun,  I  prefume,cver  ufed 
fuch  irrefpeffive.  or  unlirnitted  and  unguarded  Language> 
as  our  Author  here  pretends  :  I  may  with  the  utmoft 
Safety,!  think,  challenge  him  to  produce  fo  much  as  a  fin- 
gle  Inftance.  It  appears  to  me  a  very  ground lefsRcflccti- 
on,  if  by  moral  Vertue  he  means  true  Gofpel-Holincfs,  (in 
which  Senfe  I  think  he  can't  be  underftood,by  the  whole 
Scope  of  hisDifcourfe  before  us) — However,let  him  name 
the  Man  that  ever  afierted  it  as  nothing  worth  in  theSight 
of  God,  fpeaking  abiblutely  and  without  any  Limitation 
or  particular  Refpeft  :  Let  him  name  the  Man  who  was 
conftantly  telling  the  People,  "  All  their  Righteoufnefs, 
"  when  they  have  obtained  itjwill  be  nothing  but  filthy  Rags" 
in  every  Senfe,  and  in  all  Refpecls.  And  if  he  can't,  or 
yyon't  do  this,  what  muft  we  judge  of  his  Mifreprefenta- 
tionjout  that  it  is  wilful  ?  and  therefore  muft  ftand  as  a  dc- 
figned  Reproach,  with  all  unprqudicedjudges  ^  and  fuch 
as  is  very  much  aggravated  in  the  Circumftances  of  it,  — 
delivered  on  the  Lord'sDay, — Sermon-wife, — and  levePd 
againft  many  of  his  Fathers  aRdSuperiours :  fo  U  aBreach 


important  Doftrines  of  the  GofpeL  45 

of  a  variety  of  Commandments  in  the  moral  Law ! 
— However,  I  would  not  forget  to  Note  by  theVVay,  that 
amidft  all  his  Exclamations  againft  thcfe  Expofitors  and 
Preachers,  for  depredating  moral  Vertue,  our  Author  has 
feen  fit  here  to  make  a  ConccfTion  in  their  Favour  j  (tho* 
It  be  done  in  an  ill  Manner,  —  with  a  View,  as  it  plainly 
appears,  to  make  them  guilty  of  a  Self-Contradiftion?} — 
The  CoftcefTion  is  implied  in  the  PafTage  laft  refer'd  to ; 
which  begins  thus, — "  To  fpeak  freely,  I  never  yet  faw 
cc  with  what  Face  a  Man  can  pretend  to  exhort  others  to 
"  thePra&ice  of  Righteoufnefs,  who  is  continually  telling 
"  them  —  (the  reft  you  had  before)  It  feems  then  that 
Tiowevcr  this  Gentleman  is  inccnfcd  againft  thole  Calvi- 
niftical  Minifters,  he  here  appears  willing  to  grant,  that 
they  don't  neglect  exhorting  others  to  thcPraflice  of  Righ- 
teoufnefs  ;  and  certainly  it  were  the  higheft  Injuftice  to  the 
Memory  of  the  Dead,  and  to  the  Character  of  thcLiving, 
not  to  allow  them  the  Repute  of  their  exhorting  to  the 
Practice  of  Righteoofriefs  :  fo  that,  for  ought  I  fee,  they 
(till  preferve  feme  little  Kindnefs  for  moral  Vertue^  after 
all  that  is  pretended  about  their  depreciating  it,  even  their 
Enemies  themfelves  being  Judges. —  Indeed  fuch  as  our 
Author  intends  thus  to  fault,don't  exhort  to  the  Praftice  of 
Right  eoujnefs^u^.  in  fuch  a  Manner  as  perhaps  he  &  fome 
others  may, — as  if  they  look'd  upon  Righteoufnefs  to  be 
meerly  a//^z/,  acquired  by  repeated^f/j  :  But  are  wont  to 
exhort  others  as  theScripturcs  do,  to  leek  fir  ft  tkeKingdom  of 
God  and  bis  Rightcoufnefs,tb  fcek  to  God  in  ear ncft Prayer, 
accompanied  with  the  diligcntUfe  of  theMeans  of  Grace, 
that  he  would  put  his  Spirit  within  them,and  purify  their 
Hearts  by  Faith,  and  implant  in  them  a  Principle  of 
Righteoufnefs, and  enable  them  by  Strength  derived  from 
Chnft  thro*  Faith  to  workRighteoufnefs,and  to  fhew  their 
Faith  by  good  Works,  and  Acts  of  moral  Virtue.  — 
Tho'  they  lay  out  much  of  their  Mmiftry,  it's  true,  in 
exhibiting  a  Redeemer,  and  preaching  Salvation  byGrace 
thro'Faith  in  him  ;  yet  agreable  to  the  Charge  given  them 
27/.  3.8.  one  View  they  have  in  fo  conftantly  affirming 

theft 


46  A  V  i  N  D-  i  c  A  T  i  o  N  of  divers 

thefe  Things,  is,  That  they  which  have  believed  in  God  might 
be  careful  to  maintain  good  Works. 

However,  I  perceive  our  Author  is  (tumbled  at  their 
Conduct  •,  and  the  Myftery  with  him  lies  here, — that  he 
docs  not  know  very  well  how  to  reconcile  their  Exhorta- 
tions to  the  Praftice  of  Right  eoufnefs^  with  their  DoEfrine 
of  Juftification  by  imputed  RigblcoufncfS)  or  (which  comes 
to  rhe  fame  Thing,)  with  their  telling  People,  that  in 
Relation  to  that  Affair,yf/7  theirRighteoufneffes  are  as  filthy 
Rags  :  and  he  fays  upon  it,  as  is  before  hinted,  "  I  never 
favv  with  ivhatFace,"  they  could  thus  exhort  &  thus  teach 
at  the  fame  time.  Doubtlefs  he  reckons  it  a  very  glaring 
Contradiction^  and  ?n  odious  Inconfifiency,  that  requires  a 
good  Stock  of  AfTuranCe  in  any  to  venture  upon  it.  — 
But  to  fpcak  freely  alfo  in  myTurn,  I  note  here,  That  it 
is  not  hard  to  difcern  what  a  Face  our  Author  put  on, 
•when  he  gave  himfelf  fuch  a  Liberty,  beyond  all  Bounds 
of  Modeity,  to  caft  (as  doubtlefs  he  intended)  Reproach 
on  the  Mimfters  and  Preachers  of  the  Gofpel  in  general 
thro*  the  Land,  not  only  fuch  as  are  furviving  at  this  Day 
in  their  Charges,  but  thofe  alfo  that  are  gone  to  Reft  in 
the  feveral  paft  Generations  :  For  it  is  well  known,  that 
the  Minifters,  moftly,  and  I  may  venture  to  fay,  near  to  a 
Man*  were  in  their  Principles  CahinisJical^  as  now  they 
are  diftinguifhcd  j  which  Note  of  Diftindtion  has  but  late- 
ly arofe  among  us,  occafioned  very  much  by  the  late 
Growth  and  Difcovery  of  Arminianifm,  which  has  now 
made  it's  open  and  formidable  Appearance  in  fome  of 
cur  Churches. 

Our  Author  might  perhaps  offer  this  Flight  of  Re- 
flection on  fo  many  eminent  Minifters  of  Jefus  Chrift,  as 
fuppofmg  it  to  add  a  Grace  to  his  Difcourfe,  and  be  the 
more  taking  with  the  unthinking  Part  of  his  Audience 
(and  Readers)  and  all  that  are  prejudiced  inFavour  of  the 
Errors  he  had  advanced.- 

But  let  that  be  as  it  will,  this  I  am  fure  of,  If  I  may  be 
allowed  to  depend  upon  myBible^which  tells  me  itplainly, 
That  without  faith  it  is  impojfikle  to  f leafs  God.  —  If  fo,  I 

hope 


'important  Doftrines  of  the  GofptL  47 

hope  I  may  be  allowed  to  fav,  without  being  'branded 
with  the  Imputation  of  a  Blafphemertev  depreciating  moral 
Vertue^  that  whatever  Pretences  are  made,  to  Religion, 
which  are  but  meerly  mora  9  the  mofl  refined  Vertues,  void 
of  a  faving/fo'/^  inChrift,and  wichout  his  imputed  Righte- 
cufnefs^  will  be  but  asjfiltiy  Rags, — and  can  give  no  more 
Title  to  final  Juflification  in  the  Sight  of  God,  than  if 
a  Man  cut  off  a  Dog's  Ne$k,  or  offered  Swines  Blood  in 
Sacrifice  under  the  Law. 

Our  Author  goes  on  in  his  Reflections  upon  thefe  Ex- 
pofitors  and  Preachers.  He  reprefents  them  nor  only  as 
tellingPeople,  that  all  their  Rigbicoufneffes  are  nothing  but 
filthy  Rags  ;  but  infmuates  allo,as  if  they  were  coniLiutly 
telling  them  in  the  Words  following,  (Pa.  25)  "  God  is 
<c  already  fatisfyed  in  all  his  Demands,  his  Lav/,  his  Ho- 
"  nour,  his  rigorous  relentlefs  Juftice,  are  all  fatisfyed, 
cc  and  there  is  no  hing  left  for  Man  to  do,but  to  believe 
c;  this  undoubtingly,and — to  rely  upon  it,that  he  is  righ- 
"  teous,  and  fhall  finally  be  accepted  as  fuch." — And 
then  proceeds  to  fay — "  Ihe  Believer  indeed  may,  if  he 
"  pleafe,out  of  mcer  Genergfity,addWorks  of  Righteou& 
"  nefs  -,  but  really  there  is  no  Need  of  it ;  for  his  maia 
cc  Intereft  is  fecure  without  it." —  All  this,  our  Author 
infmuates,  is  theLanguage  of  thofePreachcrs,  that  believe 
and  preach  the  Do&rine  of  Chrift's  'Satisfaction  and  parti- 
cular  Redemption.  But  thofe  that  are  thus  free  to  offer 
their  magi&irial  Cenfures^  may  do  well  to  give  heed 
to  the  Caution  given,  Jam.  g.  14, 1 5. — Lie  not  againft  the 
3>#/£, — This  Wifdcm  is  not  from  above. —  Thofe  Perfons 
indeed  that  are  prejudiced  in  their  Minds  againfl  the 
Doctrine  abovementioned,  and  other  fundamental  Doct- 
rines ot  Chriftianity,  may  with  this  Gentleman  darken  the 
Truth — and  putThings  under  very  wrong  &  difadvant^- 
givusRejtrefentationsi  which  can't  be  help'd  thatlknaw  of: 
but  for  One  that  wears  the  Character  of  aMinifter,  thus 
to  rrproach  the  Dodrines  ofChriit,  and  the  Profefforsof 
thcm,who  have  been  &  are  theGlory  of  this  Land  and  of 
our  Churches,  as  Affcrcors  of  the  Truth  &*  it  is  in  Chrift 

Jefus, 


48  ^VINDICATION  0/1  dhers 

Jefus,  I  think  is  hard  to  be  accounted  for  ;  especially 
when  delivered  in  fuch  a  ludicrous  Manner,  tending  to 
cxpofe  them  to  Ridicule  &  Contempt. —  The  Calvinifts, 
againft  whom  he  dcfigns  his  Reflections,  diftinguilh  be- 
tween the  Purchafe  of  Redemption,  by  the  atoning  Blood 
of  Chrift,  and  the  Application  of  Redemption,  which  is 
made  by  the  fanctifying  Grace  of  Chrift  :  fo  that  altho' 
Chrift  has  already  fatisfied  the  Law  and  Juftice  of  God, 
by  what  he  did  in  his  Eftate  of  Humiliation  ;  yet  that 
nothing  further  remains  for  him  to  do,in  his  Eftate  of  Ex- 
altation, is  denied  ;  nor  indeed  can  it  be  fuppofed,  that 
there  is  nothing  forMan  to  do,  but  to  believe  this  undoubt- 
ingly : — For,  theFaith  of  thofe  our  Author  intends,  is  fuch 
as  includes  Confetti^  as  well  as  AfTcnt,  and  is  a  believing 
with  the  Heart)  as  well  as  with  theHead  :  it  is  not  meer- 
ly  a  Speculative  believing  the  Doctrine  of  Chrift's  Satis- 
faction, tho'  ever  fo  undoubtingly  ;  but  implies  an  active 
receiving  the  Atonement^  and  laying  hold  on  the  Hope  fet  be- 
fore us,  and  committing  our  Souls  into  the  Redeemer's 
Hand,  to  be  juftificd  by  his  Blood,  and  fanctified  by  his 
Spirit,  and  kept  by  his  Power  unto  eternal  Salvation  : 
This  they  look  upon  to  be  Faith  unfeigned,  the  Faith  of 
God's  Elect.  But  do  they,  by  all  this,  make  'void  theLaiv 
thro  Faith  ?  God  forbid  !  yeajhey  ejiablijh  theLaw.  They 
don't  think  theLaw  cancelled  by  the  Blood  of  Chrift,  ia 
Point  of  preceptive  Force,  or  Obligation  as  a  Rule  0/0- 
bedience,  tho'  they  hold  it  to  be  fo,  in  its  penal  Demand$ 
as  a  Covenant  of  Works  :  but  affert  the  Believer's  Obli- 
gation in  Point  of  Duty,  to  be  diligently  following  every 
good  Work  -,  and  don't  imagine  this  to  be  left  to  human 
Choice,  as  a  Matter  of  Indiffercncy,  ormeer  Generoftly^  as 
our  Author  infinuates  •,  and  they  hold,  that  true  Faitb^ 
wherever  it  is,  will  produce  Obedience  ;  and  exhort  to 
Obedience,  as  the  true  Fruit  of  that  Faith  •,  and  they  ex- 
hort Chriftians  to  be  fruitful  in  good  Works,  that  they 
may  have  Fruit  abounding  to  their  joyfulAccount  at  laft  : 
Yet  caution  Men,  not  at  all  to  depend  on  their  own  per- 
fonal  Rightegufacfs,  but  have  their  entire  Dcpendanceon 

Chrift's 


important  Dctfrines  of  the  Gofpe].  49 

Chrift's  Righteoufnefs  imputed*  as  their  only  Title  to  Ac* 
ceptance  with  God,  and  to  eiteem  all  their  own  Righttouf- 
vefs  to  be  but  as  filthy  Rags,  in  Refpcdt  of  Juitification  be- 
lore  God,  as  has  been  laid,  and  not  truft  in  it  as  any  Re- 
commendation of  them  to  his  pardoning  and  accepting 
Grace — : — On  the  whole,!  think,  it  fufficfently  appears  a 
very  abufive  Refleftion  this  Author  cafls.on  thole  Mini- 
(lers  he  points  at  in  his  Difcourfe,  where  iie  infmtiateS 
(Pa.  24,25.)That  according  to  theirNotfions  of  "Revels 
lion  and  Grace"  The  mod  glorious  Difpenfatlon  of  the 
"  Gofpel  is  conceived  of  only  as  a  Scheme  calculated  to 
"  allow  Men  the  Practice  of  their  Vices  here,  with  Impu- 
"  nity  hereaiter  :" — That  according  to  theirNotion  Of  his 
Text,  "  Purity  of  Heart  ahdSandity  of  Manners  will  be 
"  of  no  Service  to  Men  ;  and  confequently  this  muft 
"  leadMen  into  an  utterContempt  of  thofeThings  thatare 
c<  of  infinitelmportance'for  them  to  efteem  &:  pradtife." 
<c  Surely,  fays  he,  Men  will  never  take  [much  Pains  for 
"•  that, which  will  beof  noServiceto  them  when  theyhavfe 
'•  got  it."'  Here  alib,  as  in  the  other  Parts  of  his  Dif- 
courfe, our  Author  too  evidently  aims  at  amufmg  'the 
World,  by  blackening  the  Characters  of  faithful  Minified 
that  pafs  under  the  Calviniftkk  Denomination,  and  there- 
by prejudicing  thcMinds  of  Men  againft  theDoftrines  they 
hold.  For  unlefs  he  or  any  others  can  prove  Irom  Script 
ture-Teftimony  orReafon,that  purity  of  Heart  andfanftity 
cf  Manners  are  comprized  in  meer  moral  Vertue% 

or  Sclf-Righteoufnefs  -, •  I  lay,   unlefs  this  can  tte 

proved,  the  Argument  can  be  of  no  Force. —  But 
it  is  certain,  that  it  is  by  Faith  that  the  Heart  is  purijic*d% 
thro*  the  Operation  and  Influence  of  the.  'My.  Spirit,  '•  ahd 
true  fanffity  of  Manners  proceeds  from  aHeart  purified  by 
this  Faith,  as  the  genuine  Fruit  and -Effedfc  of  it.  Now 
the  Ihort  of  the  Argument,  if  I  underftand  it,  lies  here — • 
Either  moral  Venue,  i.  e.  a  Man's  own  Self- Righteouf- 
ncfs,  will  intitle  him' to  Juftiftcation  in  the  Sight  of 
God,  or  it  will  not  •,  and  that  it  will  not,  I  -fuppofe,  is 
lufficien'ly  provecl.by  what  has  been  already-  faid  on  this 

E  HcacL 


50  -  A  V  i  N  D  i  c  A  T  i  o  N  of  divers 

Head*  Notwithstanding,  true  moral  Vertues  or  good 
Works jxz  allowed  by  all  fober  Divines  that  I  know  of,  to 
be  ggod  and  profitable  to  Men,  as  well  as  honorary  toGod, 
and  approved  inChrift. —  They  arc  far  from  faying,  that 
the  Sanctity  of  regenerate  Men  will  be  of  no  Service  to 
them  :  for  Godlinefs  is  prof  talk  unto  all  Things •,  having 
Pjomtfe  oftheLife  that  now  is,  and  of  that  which  is  to  comet 
i  Tim.  4.  8. — And  without  Holinefs  no  Man  jhall  fee  the 
Lord,  Heb.i2.  14. — Now  the  Godlinefs  and  Holinefs  fipo- 
ken  of  here,  is  wrought  in  the  Heart  and  Life  of.  the  truly 
Regenerate  by  the  powerful  Agency  of  the  Spirit  of  God 
and  of  Chrift  ;  which  all  the  mereMorality  intheWprld, 
in  its  mofl  rcfi  .edAcceptation^an  never  reach  to  the  leaft 
Degree  of. — But  asfomething  of  thisKind  hasbeen-fpoken 
beiore,  I  fhall  proceed  in  the  next  Place, 

3.  To  vindicate  thofe  Expofitors  and  others,  againft 
-fome  further  Reflections  and  Mifreprefentations  of  our 
Author,  refpeding  fundry  important  Points  ofDoEfrine^ 
.which  are  allied  to  the  common  Notion  of  his  'Text,  and 
which  he  endeavours  to  expofe  to  equal  Ridicule. 

It  mayn't  be  amifs  to  premife  here,  that  our  Author 
has  given  us  abundant  Occafion  to  think  of  thofe  Obfer- 
vations  of  his,  Pa.  22. — "  The  moft  rational  and  divine 
,"  Scheme  of  Religion  may  become  defpicable  in  theEyes 
.c<  of  the  World,  by  Mifreprefentations  :  evenf  hriflianity 
*c  itlelf,  tho}  capable  of  a  "rational  Defence,  well  attefted 
**  by  external  Evidence,  and  when  viewed  in  it's  native 
.'**  Purity  and  Simplicity,  void  of  all  corrupt  Gloffes  and 
<6  human  Additions,  carrying  in  it  the  clearelt  internal 
i4  Marks  of  it's  divine  Original  ^  even  this  Religion,  I 
;_**••  fay,  nr.y  be/c  refrefented^  as  to  render  it  ridiculous  in 
••**  the  Opiaion  ot Teniible  thinkingMen." —  I  am  much 
'naiftaken  ir  our -Author  has  not  furnifhed  us  with  an  Ex- 
.  ample  of  this  ia  his  own  Difcourfe,which  carries  fo  much 
/t)f  Mij' -eprefentaticn  in  it.  i  think,he  has  greatly  mifrepn- 
"Jented  even  Cbrijtianity  itfelf,    by  his  corrupt  Glcfles ;  if 
t  not  by  hurqan  4dditions^  which  feem  too  evidenr,   yet  at 
^He  apparently  difowns  feme  great 


important  Doftrints  of  Ike  Gofpel  51 

tnd  important  Dcttrines  of  the  Gofpel,  under  Colour  of 
rejecting  the  "  Fiftions  of  weak  and  difordered  Brains'1- 
and  becaufe  he  "  can  never  be  brought  to  believe  ThingU 
"  repugnant  to  the  firft  Principles  of '  Reafen^nd  is  there- 
"  fore  naturally  led  to  conclude  that  no  Scheme  can  be 
"  right,  no  Doclrine  from  GOD,  that  abates  the  Mo- 
"  tives  of  Vcrtue,or  difcourages  thePradiceof  anyDuty." 
Well !  Butwhatis  thzScheme^  what  are  theDoftrines,  he  here 
has  his  Eye  upon  ?  This  we  may  learn  from  thelnfhn- 
ces  he  has  given  us  in  the  Introduction  to  his  Dilcourfe, 
Pa.  7  6?  8. — Where  having  fpoken  concerning  Expofi- 
tors  "judging  of  Scripture-Doctrines  from  particular 
*'  Scraps  of  Scripture,  and  from  a  mere  Jingle  of  Words,1? 
he  then  proceeds  to  give  aSpecimen  in  feveralParticulars; 
by  which  it  appears,  it  is  the  old  Protefiant  Doctrines,  he" 
ftrikes  at,  and  endeavours  to  render  them  defpicable  in  the 
Eyes  of  the  World  by  Mifreprejentations. 

This  may  be  confidered  in  feveral  of  hislnftances  ;  and 
^  i.  In  theDodrine  of  Eletifion.  His  Words  are,  "Hence 
(i.  e.  by  judging  of  Scripture-Doctrines  from  Scraps  and 
Gingles^nd  for  want  of 'Attention — )  "  it  has  come  to  pafs* 
"  that  when  Men  read  of  God's  choofing  whole  Nations 
6  to  certain  Privileges,  (and  thofe  in  this  Life  only) -they 
'  have  rafhly  concluded,  that  particular  Perfons  are  un~ 
*c  conditionally  chofen  to  eternal  Life  hereafter. "—This 
is  a  manifeft  Contempt  defigned  to  be  caft  on  the  Dpcl:-* 
fine  of£/*#;0>/,andon  all  them  that  receive  and  profefs  ir^ 
and  to  harden  Men's  Minds  againft  it :  —  and  therefore 
he  proceeds  to  tax  them  of  ramly  drawing  aConclufion,in 
a  Matter  of  Faith,  refpefting  Eternity  and  the  Souls  of 
Men.  If  the  Faith,  profefied  by  Proteitants,  of  &per* 
final  eternal  Eleftion  of  Grace*  were  founded  on  fuch  a  rajh 
Conclufion  as  this  Author  infinuates,  the  World  is  bound 
to  give  him  Thanks  for  the  Difcovery  he  has  made  of  ib 
grofs  an  Error  ;  but  I  fuppofe  it  will  appear,that  the  Er- 
ror is  on  hisSidc. — For  Election  is  a  pure  Ait  of  fovereign 
Grace  laid  in  the  fecret  and  eternal  Counfel  of  God  -,  and 
i$  therefgrc  unconditional 9^  to  Man,  who  then  had  no  a* 

S  a 


AV INDICATION  of  divers 

ther  being  but  what  was  in  God's  Mind  and  Purpofe,  in 
Time  to  bring  into  being. — But  as  the  Defign  plainly  is, 
to  faften  a  Reproach  on  this  Dodrine  of  Election,  by  infi- 
nuating,  that  thcjy  that  believe  this,  preach  and  teach,  that 
if  we  are  elected  we  have  nothing  to  do,  our  Salvation  is 
Jure  :  — But  wilt  thou  know,  O  vainManjbat  Faith  with* 
jut  Works  is  dead  ?  He  that  has  willed  the  £nd, wills  allb 
the  Means  leading  to  it  ;  and  fo  far  as  Holinefs  may  be 
iaid  to  be  Conditional  of  Happinefs,  as  a  necclTary  moral 
Pifpofition  of  the  Subject,  or  in  the  Nature  of  a  Means 
to  the  End,  they  are  both  included  in  the  Idea,  whcnMen 
are  faid  to  be  cbofen  to  Salvation  -,  for  SanRifaatiohi  is  one 
Part  of  the  Salvation  they  are  chofen  to. — TheReproach, 
which  is  intended  againft  our  holy  ProfefTion,  we  chufe  to 
bear,  rather  than  give  heed  to  delufive  Doctrines.  We 
thank  God,  we  have  a  more  fure  Word  of  Prophecy,  to 
which  we  (hall  do  well  to  take  all  diligent  Heed  -,  which 
wH-rcfka  greater  and  better  Light,  than  is  to  be  found 
in  any  of  the  beft  Productions,  of  fallible  and  uninlpired 
.Writers^  not  excepting  the  Difcourfc  before  us.  —  As  to 
the  particular  Point  now  in  View,  I  am  perfwaded,  not- 
withftanding  what  thisGentleman  has  fuggcfted,that  every 
one  who  is  in  any  Meafure  acquainted  with  the  printed 
Labours  of  thofe  who  (by  Way  of  Diftindion)  are  called 
PrcdeftinarianS)  knows,they  do  not,  as  our  Author  infinu- 
ates?  ground  their  Opinion  of  an  eternal  perfonal  Elettio* 
jnerely  on  hiftorical  Paflagcs  in  the  Bibles  relating  to  the 
Cpnducl  of  divine  Providence  towards  Nations,  tho'  they 
are  Gofpcliz'd  and  in  a  Covenant-State,  externally  ;  but 
t*kc  their  Principles  from  doftrinal  Texts,  which  the 
Scripture  abounds  with,  and  which  will  admit  of  no.othcr 
^rational  and  confiftent  Senfe.  They  find  that  the  Scrip- 
tures, in  fetting  forth  the  glorious  Scheme  of  Man's  Sal- 
tation by  Jefus  Chrift,  reprefent  the  Foundation  of  it  as 
laid  in  the  eternal  Purpofe  a/Grace^  or  the  Counfel  of  God 
fas  is  before  hinted)  before  the  World  was  •,  and  accord* 
irjgly  that  they  fpeak  of  the  faved  of  the  Lord  as/w#  the 
chofen  to  Salvation  j  z$  chofen  in  Cbrijl  before  the 

Foundation 


important  Dotfrines  of  tloe  Gofp'tL  $$ 

Foundation  of  the  World^  that  they  Jhould  be  boly^  (not  as 
being  chofen  upon  the  Previfion  of  any  Thing  of  moral 
Vertuc,  in  and  trom  themfelves,  moving  God  to  cleft 
them,  but  from  mere  free  Grace,  with  a  View  that  they 
fhould  be  holy)  and  as  in  Time  called  according  to  bit 
Purpofe, — called  by  his  Grace —  according  to  his  Purfofi 
which  he  purptfed  in  bimfclf. — We  arc  alfo  told  by  the  un- 
erring Word  of  God,  that  as  many  as  -were  ordained  to  eter- 
nal Life,  believed :  and  as  many  as  believed,  are  faid  to 
have  believed  thro'  Grace  •,  all  which  are  faid  to  be  kept  by 
the  Power  of  God  through  Faith  unto  Salvation.  And  we 
are  toid,  The  Foundation  of  God  ftandeib  furs,  ba-iin?  this 
Seal,  T'bg  Lord  knowetb  them  that  are  bis.  And  thcfe,thof 
they  are  his,  on  the  fure  Foundation  of  his  electing  Love, 
yet  are  commanded  to  depart  from  Iniquity  ;  whether  the 
omiflion  of  Duty,  or  commiflion  of  Sin.  — For,  as  theA- 
poftle  dates  theCafe,/<^;i.8.29,3O.Creprefenting  the  whole 
in  one  conne&cd  V\w)Wbom  he  did  predcjiinate,  them  he 
alfo  called  j  and  whom  he  called^  them  he  alfo  justified ;  and 
'whom  bejuftified*  them  he  aljo  glorified.  Here  we  have  an 
infpired  Writer  drawing  the  .admirable  Plan  of  Man's 
Redemption  :  Where  it  is  obfervable, — He  rlrft  lays  the 
Bafis  of  it  in  Predestination,  or  eternal  Eie&ion  ;  and  then 
carries  the  Execution  of  it  thro'  iundry  Gradations  in 
Time,  and  at  length  compleats  it  in  future  everlalting 
Glory  ;  when  the  Top-Stone  ihall  be  brought  forth  with 
the  Shoutings  of  Grace  !  Grace  /—This  fmall  Sketch  of 
the  Scripture-Proof  commonly  brought  byProteftants,  to 
fupport  their  Tenet  vdyt&mv  per  final  eternal  Eleftion,  is 
enough  to  Ihew,  that  they  are  not  raft  in  their  Conclufion 
in  the  Point  of  Election  :  but  that  our  Author  rather  ap- 
pears ram  in  charging  them  as  he  does,  in  his  fore- men- 
tioned Infinuation,as  tho'  this  Do&rine  of  the  Election  of 
Grace,  and  Faith  in  it,  lay  merely  in  fomc  hiftorical  Paf- 
fages  of  Scripture,  referring  to  God's  chbofing  whole 
Nations  to  certain  Privileges,  and  thofe  in  this  Life  only. 
Here  we  find  a  farther  Etfay  to  prejudice  People'sMinds 
againft  this  Doftrine,  and  a  Proof  alfo  of  the  Author's 
Denying  it,  without  any  Arguments  to  prove  tly  contrary. 

So 


$4  -^VINDICATION*?/  divers 

So  that  the  Rafhnefs  reflected  on  others,  falls  neceffarily 
on  himfelf. 

He  proceeds  on  the  like  Strain  of  Refle&ion,  in  a  fol- 
lowing Paragraph,  Pa.8.  "  "  Some,and  thofe  not  a  few, 
"  are  full  of  Hope  in  God  ;  becaufe,  as  they  imagine,  he 
"has  from  a\\Eternity,and  that  not  only  without  anyRea- 
" fcn^  butjn  direft  Oppojition  to  the  very^Nature  &  efien- 
"  tial  Conftitution  of  his  moral  Government ,  fet  his  Love 
"  upon  them" — The  Dodlrine  of  the  Decrees9\n  common 
with  every  otherScripture-Do&rine,  is  liable  to  be  abufed 
to  vile  and  pernicious  Purpofes  •,  and  it's  readily  granted, 
if  a  Man  can  give  no  other  Reafon  of  the  Hope  that  is  in 
him,  but  only  that  he  imagines  himfelf  from  all  Eternity 
chofen  to  Salvation,  fuch  a  Man  has  juft  Ground  to  fear, 
that  he  imagines  a  vain  tfhing,  and  that  his  Hope  will 
make  him  afhamed. —  The  true  Chriftian's  hope  of  £- 
le&ion  is  built  not  upon  m&lmaginatjon,  but  uponScrip- 
ture-Evidence  of  San&ification,  wrought:  in  him  by  the 
Power  of  the  Holy  Spirit^  together  with  his  own  Experi- 
cnce,that  thro'Grace,Cand  not  by  meer  w0ns/Duties)he  is 
enabled  more  and  more  to  die  unto  Sin,  and  live  unto 
Righteoufnefs. —  If  then  we  may  lay  Strefs  upon  Scrip-- 
ture-Teflimony  with  Rcfpedt  to  the  Do&rine  of  the  De- 
crees, and  confequently,  that  of  the  EkSfion  of  Grace  ; 
thelnfmuations  of  this  Author,  by  way  of  Contempt  there- 
on, are  mere  Amufements,  and  tend  only  to  darken  the 
Counfel  of  God  -,  which  I  fhall  endeavour  to  prove,  from 
plain  Scripture-Evidence  ;  and  thofe  that  will  not  fhut 
their  Eyes  againft  clear  Gofpel-Light,  muft,  I  think,  own 
their  Delufion,  that  plead  the  contrary.  Let  every  one 
then  diligently  apply  their  Minds  to  the  Scriptures  abova 
mentioned,  and  to  fuch  2V#//,  as  I  fhall  further  produce. 
See  Rom.  5.  8,10.  God  commendcth  his  Love  towards  us^ 
in  that  while  we  were  yet  Sinner  s£hrift  died  for  us. — When 
we  were  Enemies^  we  were  reconciled  to  God^  by  the  Death 

efhis  Son. Were  they  not  all  Sinners  and  Enemies^  for 

whom  Chift  died  ?  And  was  it  not  God's  Love  to  them 
that  lay  in  the  Bottom  of  all  ?    Was  not  this  a  Love  ex- 

ifting 


important  Doftrines  of  the  GojfeL  55 

ifting  and  operating,  by  way  of  Benevolence^  in  the  Mind 
and  Furpoie  of  God,beibre  Chrift  actually  died  for  them  ? 
Yea,  a  Love  which  from  the  Beginning  purpofed  their 
being  reconciled  to  God  by  the  Death  of  his  Son  ?  Are 
they  not  faid  to  be  redeemed  by  the  precious  Blood  of 
Chrift,  Who  verily  was  fore-ordained  before  the  Founds 
ticn  of  the  World^  i  Pet.  i.  20. —  What  other  Date  then 
could  there  beofGod'seledingLove,  which  was  theSpring 
of  their  Salvation  by  Chrift,  but  from  all  Eternity  ? 
Surely  God  hath  loved  his  choien  People  from  Everlaft- 
ing, — and  if  we  love  him,  it  is  becaufe  he  fir  ft  loved  us, 
i  Joh.  4. 1 9  — He  loved  us  while  we  were  yet  Enemies.  So 
that  his  firft  loving  us  was  without  any  ReafoH,  as  there 
was  no  Motive  on  our  Part,  to  engage  his  Love  to  us  -9 
and  not  only  fo,  but  it  was  in  direct  Oppofition  to  the 
Letter  of  the  Covenant  of  Works,  that  Law  or  Rule  of 
Government,-  which  God  placed  Man  under  originally, 
and  to  the  Demands  of  his  vindictive  Juftice,onhisTranf- 
greflion  of  it  ;  yet  the  Wifdom  of  God  contrived  a  won- 
derful Expedient  for  the  Satisfaction  of  his  violated  Lavr 
and  affronted  Juftice,  in  the  Obedience  and  Sufferings  of 
his  own  incarnate  Son,  who  gave  himfelf  a  Sacrifice  for 
us  ;  fo  that  Sinners  might  reap  theBenefit  of  eleftingLovt, 
in  a  perfect  Confiftency  with  the  Honour  of  his  moral 
Government  i  without  breaking  in  at  all  upon  iti 
eiTencial  Conftitution,  or  fubverting  its  efTential  Defigns: 
CHRIST  having  truly  fulfilled  all  Right  eoufnefs,  (agrea- 
.blc  to  what  we  find,  Eph.  3.  9, — n.  )  As  his  Peo- 
ple's Surety,  and  being  the  End  of  the  Law  for  Righteouf- 
tufs  unto  every  one  that  believeth.—  And  all  that  are  given 
to  Chnft  by  thcFather,fhaJl  come  unto  him.— Who  Ihaji 
dare  to  call  God's  Sovereignty  into  Queftion  ?  Jt  plain- 
ly appears,that  it  is  jbvereignGrace,  which  ordained  them 
that  believe  unto  eternal  Life.  • — Therefore  bath  he  Mercv 
fin  wh^n  he  will  have  Mercy.—  Qbiervc  how  the  Apoftlc 
filences  all  Cavils  upon  this  Head,  Rom.  9.  20.  ttay,  biit 
O  Man^  who  art  tbvujhat  replieft  a^aMGod ! — Hath  not 
the  Potter  PGWW  iwr  tht  Clay  &f ,  And  hear  what  the 

Lord 


5$  ^VINDICATION^/  divers 

Lord  by  a  Voice  from  Heaven  anfwered  y^,Chap.4O.2. 
—Shall  he  that  contended  with  tbe  Almighty  jn&mtl  him  ! 
He  that  reprove  thGod  (as,  in  any  Cafe,  upon  the  whole, 
either  acting  or  purpofmg,  not  only  without  any  Reafon, 
but  in  diredrOppoiition  to  the  Nature  and  effcntial  Con- 
ftitution  of  his  moral  Government)  let  him  anfaver  it. — 
Surely  it  weil  becomes  us  in  every  Cafe  to  revere  &  adore, 
rather  than  to  contend  and  reprove.  The  Apoftle  has 
fet  us  an  Example,  Rom.  n.  33, —  36.  O  the  Depth  of 
thi  Richer  both  of  the  Wifdom  and  Knowledge  of  God  I  How 
itnfearchablearehisjtidgments,&  hi s  Way  s  p aft  finding  out  / 
'for  who  ha*h  kntwn  the  Mind  cf  the  Lord  ?  or  who  hath 
'been  bit  Ccunfellor  ?  or  who  hath  fir  ft  given  to  him,  and  it 
'flail  lit  recompenfed  to  him  again  ?  For  of  him,  and  through 
him,  and  to  him,  are  all  Things  :  To  whom  be  glory  fir  ever, 
jlmtn. 

I  proceed  now  to  another  of  our  Author's  Reflections. 

2.  Another  Inftance  he  brings,  of  Expofitors  rajhly 
Concluding —  refpetfs  the  Doclrine  of  original  Sin. —  He 
.thus  Hates  the  Cafe,  Pa.  7.  "  That  when  they  have  laid 
*4  before  them  theCharafer  of  a  very  loofe  and  abandon- 
*'  cd  People,  who  by  their  own  long  praftijed  Wickednefs 
..**  have  rendered  thcmfelves  the  Children  of  Wrath,  and 
*•  fitted  themfclves  for  Deftruction, — they  are  induced  to 
•*6'  vilify  human  Nature  itfelf,  with  the  fame  vicious  Cha- 
•**  ra6ler." —  Here  we  have  him  infinuating  again,  as  if 
Proteftant  Expofitors,  and  fuch  as  join  with  them  in  the 
Point  ^Original  Sin,  had  nothing  to  fupport  or  counte- 
nance their  Opinion,  but  fome  Fallages  of  hiflorical 
Scripture  grofly  mifapplied.  He  doubtlefs  alludes  to 
fuchTexts  as  thcfe,Gf». 6.5.^/^7. 14-1,— 3.  Eph.2.  i, — 3. 
— Which,  I  fuppofe,  our  Author  would  have  confidered 
only  as  fpoken  in  Reference  to  the  corrupt  Condition  of 
the  Men  of  the  old  World,  — 'the  People  of  the  Jews  in 
fome  remarkable  Seafon  of  epidemical  prevailing  Dege- 
neracy,-and  theCitizens  otEphefus  in  their  hcathenState : 
and  I  fuppofe,hc  would  have  thefe  Texts  interpreted  as 
only  dcfcribing  them  (refpeclivelyj  from  the  aclualWick- 

ednefs 


important  Dotfrincs  of  the  GoJpeL  57 

cdnefs  of  theirLives,and  not  at  all  implying  any  Account 
of  what  they  were  by  native  Difpofition. 

But  as  to  the  firft  Text — Gen.  6.  5. — I  think,this  Gen- 
tleman muft  lee  his  Miftakc  in  fuch  a  Thought,  if  he 
will  only  compare  the  above-named  iiril  Text  with  Gen. 
8.  21. — where  it  is  declared  by  God  himfelr,  who  knows 
the  Hearts  of  Me*1,  their  State  and  Dilpofitionr,,that  they 
were  the  fame  in  the  new  Wotld^  viz  after  the  Flood,  as 
they  were  in  the  Old  before  it  :  tor  God  pronounces  up- 
on all  Men  indefinitely,  that  the  Imagination  of  their 
Heart  is  Evil  from  their  Tout ^  and  continually  fo,  accord- 
ing to  the  natural  Bent  &  Bias  of  the  Mind.  Now  does 
God  by  this  vilify  human  Nature  !  or  do  Expo fi tors  by- 
believing  what  God  has  revealed  Man  to  be  by  Nature, 
and  teaching  the  Dodlrine  of  original  Sin,  induce  Men 
to  vilify  human  Nature  ? — This  Doftrine  therefore  is  noc 
received  rafoly^  but  upon  divine  'Teftimony.  Let  our 
Author  then  folemnlyconfider  in  the  Fear  of  God,  where 
his  Reflection  will  at  laft  terminate,  unlefs  he  can  prove 
the  Cafe  to  be  otherwife  than  it  is  here  reprefented. 

And  as  to  the  nextScripture  mentioned  above,P/£/.  14. 
i, — 3.  1  defrre  this  Gentleman  to  compare  it  with  Rorh. 
3.  10, — 12.  where  the  Apoftle  Paul  recites  much  of  that 
Pialm,and  applies  it  to  prove^  in  Regard  of  Gentiles  a's  well 
as  Jews,  that  they  are  all  under  Sin  :  And  what  can  this 
Author's  lharp  Reflection  ort  Expofitors  and  -others 
be,  but  a  tacit  Reflection  on  the  infpired  Writer  himfelf, 
who  in  the  like  Way  applied  Texts,  even  as  he  was  mov- 
ed by  the  HolyGhojt  ? — And  now  as  to  the  lail  mentioned 
Text,  Epb.  2.  i, — 3.  It  is  plain  that  theApoftlc  did  not 
defign  meerly  to  defer ibe  a  State  'of  Heathenifm  \  but  had 
in  View  the  State  of  Nature^  common  to  all  Mankind. : — 
For  in  his  Defcription  of  the  Ephejtans^  he  not  only  fpeaks 
of  their  Conversation  in  Times  paft^  but  alfo  points  out  the 
Source  of  their  actual  Wickednefs,  the  Lufts  of  the  Flejh, 
and  'Defires  of  the  Mind  ;  and  accordingly  declares  it  of 
them  exprefly,  that  they  were  bj  NatureChildrenGfWratb9 
wen  as  others,  whether  Jewscr.Gentitts, — Nay,it's  worthy 

F  of 


5$  'A  V  i  N  D  i  c  A  T  i  o  N  of  divers 

of  Obfervation,  the  Apoftle  not  only  mentions  others 
indefinitely,  but  extends  his  Defcription  univerfally  unto 
all  5  and  comprehends  even  bimfelf  in  this  whole  Defcrip- 
tion i  faying,  Among  whom  alfo  WE  ALL  bad  OUR  Conver- 
fation, — in  the  Lujis  of  ovTuFle/b — and  were  ('we  were)  by 
Nature  Children  of  Wrath  ^  —  even  when  WE  were  dead  in 
Sins  (f.  5 — )  • —  Like  as  the  Pfahnift^  when  repenting  of 
actual  Sin,  runs  up  to  the  Fountain-Head  and  Original  of 
all,  a  corrupt  Nature.  Pfal.5i.  5.  Behold,  1  was  Jbapenin 
Iniquity ,  and  in  Sin  did  my  Mother  conceive  me.  Was  this 
David's  Cafe  alone  ?  No  verily  •,  we  all,  the  whole  Race 
of  Adam>  are,  were,  and  fhall  be,  conceived  and  jhtpen  in 
like  Manner. — For  this  we  have  alfo  the  Apoftle's  Tefti- 
mony,tho'  not  in  the  fame  Words,  but  the  like  Meaning, 
in  his  Epiille  to  the  Ephefiavs,  before  noted  •,  and  in  his 
Epiftle  to  the  Romans  he  does  the  fame,  yet  more  re- 
markably :  for  there  he  not  only  reprefents  Sin  as  Epi- 
demical and  Ndtivejaut  Pier  edit  ary  •,  defcendingtoyf^w's 
Pofterity  throughout  all  Generations  inSucceffion  ;  pointing 
out  the  true  Origin  of  this  univerfal  Corruption  of  human 
Nature,  and  refolving  it  into  Adam's  Fall. — He  perempto- 
rily and  repeatedly  afTerts,  By  ONE  Man's  Difobedience 
MANY  were  made  Sinners. — By  ONE  Man  Sin  entered  into 
the  World,  and  Death  by  Sin. —  Therefore  by  the  Offence  cf 
ONE —  Judgment  came  upon  ALL  Men  to  Condemnation — 
Rom.  5.  12,18,19. — Such  Texts  as  thefe,  plainly  of  a 
doftrinal  Afpecl,  are  the  principal  Scripture- Proofs,  relied 
on  to  fupport  the  DoEirine  of  original  •$/>/,  as  commonly 
received  by  Proteilant  Expofitors. — And  now  it  may  be 
fuppofed,  our  Author  will  excuie  \heApoftle  from  the  Im- 
putation ofcWeaknefs  andRafonefs  in  his  Conclusions  :  and 
under  his  Umbrage  and  Authority  the  poor  Expofitors — 
will(we  hope)  efcape  the  hard  Cenfures  of  thisAuthor  and 
others  for  -he  future, — for  vilifying  bumanNature  it felfas 
is  pretended. 

Many  Things  might  be  offered  here  for  the  further 
Confirmation  of  this  weigh ty  fcriptural  Doflrine;  as,after 

what  has  been  faid,  I  may  venture  to  call  it. But  I 

ihall 


important  Doffrines  of  the  GofpeL  59. 

fhall  only  add,  That  tho'  all  have  finned,  and  come  Jhort 
of  the  Glory  of  God,  in  one  common  Fall,'  yet  there  are; 
fome  that  by  a  wicked  &  profligate  Lite  do  indeed  vilify 
human  Nature,  and  make  themfelves  more  the  Children  of 
Wrath,  than  they  were  in  their  native  State.  —  And  tho* 
fome  are  reftrained  by  Grace,  and  others  perhaps  by  the 
influenceof  a  religiousEducation  orotherwife,yet  naturally 
all  have  in  an  evil  Heart  the  Seeds  or  Principles  of  all  that 
Wickednefs.,  which  is  ever  praflifed  by  the  vilefl  and  moft 
abandonedSinners  under  the  Sun.  So  that  in  thisRefpedt 
even  Infants,m  a  State  of  Nature,are  of  a  vicious  Character, 
in  the  Sight  of  a  holy  and  Heart- fearching  God  ;  the  very 
fame  Character,  inKind,with  that  of  the  moil  diffolute  and 
hardned  in  Wickedneis. 

It  is  undoubted,  that  Chrift  is  a  Saviour  to  Infants,  as 
well  as  others,  and  he  is  a  Saviour  only  to  Sinners. — Ac- 
cordingly rf//that  he  died  for,  have  this  Character  exprefly 
afcribed  to  them  in  common.  Rom.  5.  6,  8. — ChrisJ died 
for  theUngodly — While  we  were  yet  Sinners, Chrift  diedfcr  us. 
And  i  Pet.  3.  18.  Cbriftulfo  hath  once  fuffered  for  Sins, the 
Juft  for  the  Unjuft. — So  then, if  Infants  are  included  in  the 
Number  of  them  for  whom  Cbrift  died,  they  are  alfo  in- 
cluded among  thofe,  who  in  the  Account  of  Scripture 
fuftain  the  Character  of  Sinners,  Ungodly,  UnjusJ. — And" 
hence  it  appears,  there  is  no  fpecifical  (but  only  a  gradual} 
Difference,  bet  ween  the  moral  Character  of  an  unregenerate 
Babe,&nd  that  of  a  Man  long  inured  toWickednefs.  Elfe, 
for  ought  I  fee,  thePradice  of  Infant-Baptifm  mud  be  gi- 
ven up. — If  our  Author  denies  original  Sin,  in  the  Senfe  I 
have  fhewn,  I  apprehend  it  proper  for  him  to  ]oin  himfelf 
to  the  Anabaptijts,  or  fome  other  fuch  Seel,  as  unworthy 
of  Fellowlhip  with  theChurches  herc,or  with  the  eftablijhed 
Church  at  Home,  accord  ing  to  their  ^nwi/rwProfeffion  and 
Constitution. 

3.  The  nextlnfbtnce  of  otirAuthor'sRefleclions  on  thefc 
Expofitors,  that  I  lhall  take  Notice  of,  is  what  rcfpecls 
the  Doctrine  of  Efficacious  Grace.  —  PI  is  Words  are  thefe, 
^  That  when  they  hear  of  our  being  favcd  by  Grace, 

F  2.  ^  they 


60  -^VINDICATIONS/  divers 

cc  they  conceive  of  it  fo  as  to  deftroy  all  moral  Agency,  and 
"  fet  themfelves.  down  with  this  vain  Thought,  that  no- 
"  thing  on  their  Part  js  necefifary  to  Salvation,  but  if  they 
€C  are  defigned  for  it,  they  lhall  irrefiftably  be  driven  into 
<c  Heaven,  whether  they  will,  or  not  :  And  if  they  are 
cc  rot,  no  Prayers,  or  Endeavours  will  avail." 

The  rnanifeft  Tendency  (if  nocDefign)  of  this  Author's 
JDifcourfe  in  this  Place,  and  in  other  Parts  of  it,  is,  to  ren- 
der the  eiTential  Doctrines  profefs'd  in  thefe  Churches  ge- 
nerally, as  odious  in  the  Eyes  of  People  as  pofiible  :  And 
he  here  ftrikes  at  our  Doctrine  of  Convcrfion,  infmuating, 
that  People  are  leadhereby  todrawcorruptConclufions^j'z. 
That  if  they  are  to  befaved  by  Grace,   then  in  Point  of 
Means  they  have  nothing  required  of  them,   but  are  ex- 
cufed  from  all  Duties  and  Endeavours  on  their  Part,  and 
as  he  reprefents  it,  "  If  they  are  defegn  dfor  Heaven,  they 
*'  mall  irrejiftably  be  driven  into  it,  whether  they  will  or  not.''9 
We  may  obferve,  in  what  a  fcoffing  and  deriding  Manner 
he  treats  the  holy  Things  of  God,  and  how  he  impofes  on 
the  Ignorant.     This  is  the  Fruit  of  his  own  Invention, 
however  he  may  pretend  to  perfonate  others  in  it,  —  and 
calculated  exactly  to  the  Genius  of  the  profane  and  irre- 
ligious Part  of  Mankind.     For  I  fuppofe,  this  Auth  r  or 
any  other  can't  produce  any  fingle  Inftance,  among  fuch 
as  'are  fober,  religious  and   intelligent  Chriitians  (  much 
lefs  among  learned  Expofitors  and  Preachers)  holding  this 
Doctrine  I  am  fpeaking  of,  that  will  fo  much  as   think 
they  have  nothing  at  all  to  do  :  when  they  have  fo  much 
Experience  of  theRemains  of  Corruption  in  them,  through 
the  Depravity  of  their  Natures,  that  needs   to  be  mortiii- 
ted  arid  iubdued,   and  therefore  labour  conftantly,  in  the 
Ufe  of  God's  appointed  Means,  to  work  out  their  Sal- 
vation with  Fear  and  Trembling  •,  And  know,  that  if  ever 
they  expect  to  have  an  Entrance  miniftred  to  them  into 
Heaven,  they  muft  ufe  all  Diligence  to  make  their  Calling 
Election  fure,  and  follow  Holinefs  with  unceafing  De- 
f.res  and  Endeavours  to  the  laft. 
It  is  therefore  but  a  meer  Atnufement  and  Reproach, 

for 


important  Doflrines  of  the  Go/pel.  61 

for  him  to  charge  as  he  does,  the  Expofitors  and  others  I 
am  labouring  to  vindicate, &theDo6trines  taught  by  them. 
There  are  indeed  many  poor  inconfidcrate  Souls,  among 
the  unthinking  Multitude,  that  are  ready  to  apply  this 
Doctrine  to  fuch  a  perverfePurpofe.  —  For  there  are  none 
of  the  Dodtrines  of  Revelation,  how  plain,  practical  and 
important  foever,  but  what  have  fometimes  and  by  fome 
evil  difpofed  Perfons  been  wretchedly  abufcd  •,  nay,  none 
of  the  firft  Principles  of  Reafon,  but  what  have  often  been 
fhamefully  perverted.  Yet  fliall  thefe,  and  the  Preachers 
and  ProferTors  of  them, be  reproached  on  this  Account !— 
The  Apoftle  Paul  in  his  Day  complained  of  fome,  that 
altho*  the  Law  w&sjuft  and  good,  yet  they  did  not  ufe  it 
lawfully  \  and  that  they  perverted  the  Gofpel  of  drift.  — 
The  Apoftle  Peter  alfo  complains  of  fome,that  they  wrefted 
Paul's  Epiftles,*£  alfo  they  did  the  other  Scriptures,  to  their 
own  Deftruftion.  No  wonder  then,  if  in  our  Day  of  evi- 
dent Declenfion,  as  we  plainly  find,  there  be  fome  who 
even  deftroy  the  Faitb,by  their  pretended  rational Sdnmes. 
There  is,  I  think,  equal  Force  and  Pertinence  in  the 
Apoftle's  Language  and  Arguing,  Rom.  6. —  What  jh*il 
we  fay  then  ?  Shall  we  continue  in  Sin,  that  Grace  may  a- 
bound  ?  God  forbid !  — For  ye  are  not  under  the  Law,  but 
tinder  Grace.  What  then  ?  jhallwefin,  becanfe  we  are  not 
under  the  Law,  but  under  Grace  ?  God  forbid  !  It  feems, 
the  Apoftle's  Doctrine  of  Grace  was  incident  tcf  the  fame 
Abufe,  and  probably  there  were  fome  in  that  Day  who 
madejuft  the  fame  malignant,  but  impotent  Cavils  againft 
the  apoftolical  Doctrine  of  Grace,  as  our  Author  has  done 
againft  the  profelTed  CalvtmtfzcalDoft.t'me,  of  Grace, which 
is  but  one  and  the  fame  ;  pretending,  that  "  //  deftroys  all 
moral  Agency."  Now  let  this  Gentleman  try  how  he  can. 
fairly  clear  the  Apoftle's  Doctrine  from  this  Prejudice  or 
Objection  ;  which,  I  think,  lies  equally  againft  both. — • 
It  feems  by  this  Author,  theExpofitors  or  Minifters  of  the 
Word  muft  never  p  re  fume  to  talk  of  Perfons  being  faved 
by  Grace,  through  Faith,  —  left  fome  perverfly  difpofcd 
fhould  conftrue  it  as  a  destroying  all  moral ^  Agency,  or 

a 


62  ^VINDICATION  0f  divers 

a  teaching  Men  to  neglect  all  Prayers  and  Endeavours 
and  Concern  in  the  Cafe.  —  I  do  not  think,  what  this 
Author  fays  in  Banter  on  the  Doctrine  of  Grace,  worth 
any  Notice,  -  only  as  he  appears  to  ridicule  that 
Doctrine  of  divine  Revelation  in  Epb.2.  4, — 9. —  Which. 

1  wifh  he  himfelf,  with  all  of  the  like  Mind, may  duly  and 
more  maturely  .meditate  on,  left  they  fight  againft  God,  in 
denying  the  Truths  he  has  delivered  to  us  in  the  facred 
Oracles. 

None,  that  I  know  of,  deny  Man  to  have  in  hisNature 
the  moral  Faculty,  called  Will ;  or  deny,  in  every  Senfe, 
it's  Freedom  in  acting. — But  then,  we  are  to  diftinguilh 
between  natural  Liberty,  and  fpiritual.  This  latter  is  the 
glorious  Liberty  of  the  Sons  of  God,  and  peculiar  to  the 
Regenerate. — And  this  is  that  with  wlvch  they  are  made 
free  byChrift  :  this  he  refers  to  in  thofeSayings  of  his,—  Yc 
Jhall  know  the  Truth*  and  the  Truth  /ball  make  you  free. — 
If  the  Son  make  you  free ',  yefloall  be  free  indeed.  Joh.  8.  32, 
36. —  Otherwise,  whatever  natural  Freedom  Sinners  may 
be  pofTefled  of,they  are  in  Fact  but  immoral  moral  Agents  ; 
and  whatever  moral  Agency  may  be  boafted  in  their  Cafe,I 
think,it  is  but  moralAgency/rf//<?/y/0  called  :  for  indeed  in 
the  Exercife  of  their  natural  Free-will^  they  go  on  in  the 
Indulgence  of  Sin  voluntarily,&  until  they  be  favedbyGr^f^, 
from  the  imperious  Power  of  their  own  Lulls,  they  are 
all  the  while  the  Servants  of  Sin,  and  are  in  a  fcriptural 
Senfe  moral  Agents,  but  in  Confradiftinction  to  Bruits, 
that  have  no  Underftanding,or  Power  of  rational  Choice  ; 
fuch  therefore  are  termed  brutifh,  who  pervert  the  Doftrine 
of  Chrift,  fpeaking  Evil  of  the  Things  they  under  ft  and  not, 

2  Pet.  2.12. — But  "jobat  they  know  naturally, as  bruit  Beafts9 

in  ihofe  Things  they  corrupt  themlelve^  Jude  10. And 

it  is  much  more  lamenrable,  when  Minifters  are  thus  cor- 
rupt in  their  Sentiments,  and  give  themfelves  a  Liberty  to 
feoff  at  the  Doctrines  of  Chrift,  when  perhaps  by  Rcafon 
of  \.\\€\\~unexperiencedTcuth)Qt  for  want  ota  dueApplication 
of  Thought,  they  are  uncapable  of  patting  a  right  Judg- 
ment on  Things  of  fuch  a  fublime  &  fpiritual  Nature. — 

See 


important  Dotfrines  cf  the  Gofpd  63 

See  the  Complaint  and  Confequence  fummed  up  together 
Jer.  10,  21.  'The  P  afters  are  become  brutiflj^  and  have  not 
'':>t  the  Lord  \  therefore  they  flail  not  profper,  and  all 
their  Flocks  ftj  all  be  feat  tend.  —  It  is  only  the  efficacious 
Graced  God  'in  Regeneration,  that  is  the  Spring  from 
whence  a  genuine  and  true  moral  Agency  flows.  This  is 
that  which  turns  the  natural  Liberty  of"  the  human  Will 
(which  is  eflential  to  a  moral  Agent)  into  its  proper  Chan- 
nel, directs  it  to  its  true  Object  and  End,  and  carries  it 
out  in  its  right  Manner  of  Exercife.  By  enlightening  the 
Mind,  and  renewing  the  Will  (in  a  Way  not  fubverfive  of 
its  eflential  natural  Liberty,}  Grace  works  fuch  a  Change, 
that  the  Man  that  was  before  a  lad  moral'  Agent  (as  all 
Men  are  by  Nature)  becomes  a^W  moral  Agent.  So  that 
the  Doctrine,  that  teaches,  Men  tttjawdty  Grace  only, 
does  neither  vilify  human  Nature^  nor  dejtroy  all  moral 
Agency  -,  fas  is  fuggefted  by  this  Author)  but  refines  both, 
and  makes  them  fubfcrve,  in  the  mofb  defirable  Manner, 
the  Glory  of  God,  for  which  End  they  were  bellowed  •,  and 
tends  tokeepMenfrom^rj/V/o-'m  their  natural  Powers,  yea 
even  in  their  highe'ft  Attainments  in  moral  Virtue.  —  What 
faith  the  Scripture  in  this  Cafe  ?  See  Tit.  3.  5.  —  Not  by 
Works  of  Rigbteoufnefs  which  we  (in  a  State  of  Nature,  by 
any  Principle  of  moral  Agency,  or  Free-  Will  J  have  done, 
but  according  to  his  Mercy  he  fctved  us,  by  the  wafhing  of 
Regeneration^and  renewing  of  the  Holy  Ghoft.  -  This  Au- 
thor tells  us,  Pag.  24,25.  That  "  The  Exigence  of  God 
"  is  not  more  certain  than  this,  that  it  mud  be  the  grand 
the  ultimate  View  ofGod,in  all  hisDifpenfations, 


"  to  promote  the  moral  ReMtude  and  Happinefs  of  his 
"  Creatures."  —  The  ftrong  Terms  in  which  He  here  de- 
livers himielf,  may  poflibly  be  Matter  of  Amufement  to 
the  unthinking  Part  of  Mankind  •,  but  I  fuppofe,  it  will 
make  but  Htuiclmpreilion  on  theMinds  of  fuch  as  are^ablc 
in  feme  Degree  to  determine,  wherein  Man's  moral  Recti- 
tude and*  Happinefs  confills.  I  have  before  noted,  That 
it  is  not  by  Works  of.  Righteoufnefs  we  have  done,  or  can  do, 
that  iv  s  are  fayed  (according  to  the  inf^ired  Apoille;  but 

by 


64  ^VINDICATION^/  dievrs 

by  the  renewing  Work  of  the  Spirit  of  Grace  ;  which  gives 
a  Man  true  moral  Regitude,both  of  Mind  and  Adion,and 
leads  him  to  his  higheit  Happinefs  :  And  hence  the  «///- 
mate  View  of  God,  in  the  Difpenfation  of  temporal  and 
fpiritual  Blefllngs  to  his  Creatures,  is  the  Praife  of  the  glory 
of  his  own  Grace  ;  and  not  as  this  Author  infmuates,  as  if 
the  blefled  God, in  difpenfing  his  Benefits  to  Men,  univer- 
fally  took  his  Meafures  from  their  moral  Agency  ;  when 
we  are  plainly  taught,  the  grand  Rule  of  God's  Difpenfa- 
tions;particularly  in  the  Point  of  converting  Grace,  which 
all  faving  Benefits  depend  upon,  is  according  to  the  good 
Pleasure  of  his  Will 

Neverthelefs,  this  Doctrine  of  efficacious  Grace  has  not 
the  leaftTendency  to  difpirit  Men's  Endeavours  after  Pu- 
rity of  Manners,  nor  does  it  adminifler  a  juft  Occafion  to 
any,  as  is  infmuated,  to  "  fet  themfelves  down"  [i.  e.  in 
Sloth  and  Security]  "  with  this  vain  Thought,  that  No- 
"  thing  on  their  Part  is  necefTary  to  Salvation."  —  By 
what  Objections  there  follow,  —  according  to  this  Author's 
Manner  of  afperfmg  the  Doctrine  of  fovereign  Grace,  and 
all  in  general  that  profefs  and  teach  it, — and  by  all  that  is 
offered  by  this  Author  under  the  Head  we  have  been  con- 
fjdering,  he  has  only  fhewn  us,that  he  knows  how  Ludere 
cum  Sacris^  to  mock  and  feoff,  like  thofe  who  (  notwith- 
flanding  their  moral  Agency)  will  not  endure  found  Doftrine. 
—  However,  I  think,  this  Gentleman's  abufive  Reprefen- 
tation  of  the  Doctrine  of  Grace,  held  by  the  Expofitors  he 
aims  at,  and  his  fetting  it  forth  in  fuch  Language  of  Flout 
and  Difdain,  does  fufficiently  prove  his  Contempt  for  the 
Proteftant  Doctrine  of  Gra m,  tho'  fo  evidently  founded  on 
Scripture,  the  Rule  of  Faith  and  Standard  of  Orthodoxy. 

4.  Another  of  this  Author's  Reflexions  on  thefeExpofi- 
tors  &others,is  inRelation  to  theDoctrinc  of  thtSaints  final 
Perfeverance.  His  Words  are  (  Pag.  7.  )  "  When  they 
*'  meditate  on  the  conftant  unchangeable  AffeXion  God 
*'  bears  to  good  Men,  they  make  this  groundlefs  Inference, 
*c  from  his  Unchangeablenefs,  that  they  are  unchangeable 
44  alib."  —  This  is  but  a  gvoundlefc  Reflection.  Docs 

their 


important  Doftririts  of  the  Gofpd.  65 

their  Doftrine  thus  indeed  deify  the  Creature  !  No  verily, 
they  are  far  from  any  fuch  Suppofition,  or  Imagination,  as 
if  the  Saints  were  unchangeable,  like  GOD  himiclf :  They 
arc  far  from  imagining  them  unchangeable,  ablblutely,  in 
thcmfelves.     But  what  they  aflfert,  is,  that  according  to 
the  Tenor  of  divine  Revelation,  the  fpiritual  State  of  good 
Men  is  unalterably  fafe ;  in  this   Refpccl,  that  GOD  will 
never  permit  them  to  fall  totally  and  finally  from  Grace. 
They  know,  that  in  themfelves  they  are  changeable  Crea- 
tures, and  if  left  to  themfelves,  they  fhou'd  foorifaflfrm 
their  own  Stedfajlnefs  •,  but  they  know  withal,  that  thofe 
'whom  God  loves ,  he  loves  to  the  End.  —  And  tho'  they  fre- 
quently fall  into  Sin,  God  proves  his  unchangeable  Love* 
in  their  Recovery  ;  —  renewing   them  to    Repentance, 
and  exciting  frefh  Acts  of  unfeigned  Faith  in  Chrift,  and 
Truft  in  God'sPromifc,  that  he  will  never  leave  nor  forfake 
themes  in  Jofh.  1.5.  Nor  do  they  dare  to  depend  onGod's 
Promifes,  without  pleading  them  at  the  Throne  of  Grace, 
with  In-ftancy  in  Prayer,  with  Humility  of  Soul,  and  with 
Endeavours   to  become  more  watchful   over  themfelves 
and  againft  Sin  for  the  future.  —  Chrift  in  his  mediatory 
Prayer,  Job.ij.24-.    faith,  Fat her ,  1   will  that  they  alf» 
whom  thou  haft  given  me,  be  witb  me  where  I  am.   And  him 
the  Father  hear -eth  always.  Joh.  11.42.  As  Cure  then  as 
Chrift  ever  liveth  to  make  Inter  cejjion  for  them,    Ib  fure  is 
the  final  Perfeverarice  of  as  ma^y  as  the  Father  hath  given 
him.  —  In  a  Word,  the  Immutability  of  God's  Love  and 
Faithfulnefs,  who  hath  p&mifed  everlafting  Life  to  fin* 
cere  Believers,  gives  thernfeabundant  Security,  that  they 
lhall  not  fail  of  the  Grace  ortrod,  or  come  Ihort  of  the 
Glory   of  God  at  laft.  Set  Rom.  8.  latter  End. — And 
Abundance  more  might  here  be  offered  from  Scripture  to 
the  like  Purpofe ;  which  may  be  feen,  if  the  Reader  will 
give  himfelf  Lciiure  to  turn  to  ttyeieTexts,among  other?. 

2  Thefs.  3.  3.  —  Job.  13.  i,  —  Rom,  1 i,  29. 

5.  Another  Reflection  our  Author  has,  reipecls  the 
Dodlrine  ot  imputfd  Right eoufnefs. —  He  mentions  it  under 
the  Head  of  Ddufions^  in  Men's  judging  of  their  fpiritual 

G  State 


66  ^VINDICATION^/  divers  ' 

State,  in  thefe  Words.  (Pag.  §.)  "  Others  you  will  find 
"  amufing  themfclves<;with  a  vain  and  groundlefs  (  how- 
"  ever,  no  Matter  fince  it  is  a  ftrong)  Perfwafion,  that 
"  there  is  no  Need  of  their  being  Righteous  themfelves, 
"  becaufe  they  have  the  perfect  Righteoufnefs  of  CHRIST 
"  imputed  to  them."  —  To  this  I  fhall  only  fay,  that  it 
appears  but  only  a  more  covert  Way  of  difparaging  the 
Doctrine  it  felf,  underColour  of  exploding  a  delujive  Con- 
fequence,  fuppofed  to  be  drawn  from  it.  —  And  I  view  in 
the  fame  Light  that  Saying  of  his  in  Pag.  21.  Where 
(peaking  of  moral  Vertue^  he  obferves,  that  "  without  it, 
"  a  Man  could  not  be  fo  well  on't  in  Heaven,  as  on  Earth, 
"  tho'  he  had  the  Righteoufnefs  of  every  other  Being  in 
"  the  Univerfe  imputed  to  him," — Can  any  one  rationally 
fuppofe,  that  there  is  any  other  Righteoufnefs  capable  to 
be  imputed  to  him,  but  CbriJFs  ?  And  does  this  Author 
no  more  believe  Cbrift's  Righteoufnefs  imputed  toBelievers, 
than  he  does  the  Righteoufnefs,  in  common,  of  every  other 
(or  any  other)  Being^in  the  Univerfe! —  Here  this  Author 
has,  it  feemSj  given  us  his  Opinion,  about  the  Matter  of 
Qurjuftifying  Righteoufnefs  ;  and  it  appears,  that  Chrift's 
Righteoufnefs  is  but  of  little  or  no  Account  with  him, 
at,  leaft  in  that  View  ,  but  an  inherent  Righteoufnefs,  i.  e. 
moral  Vertue^  feems  to  be  all  in  all  with  him.  —  I  may 
here  allude  to  his  Way  of  Reafoning  in  Pag.  26.  and  argue 
upon  theDoclrineof  imputed  Righteoufnefs  in  his  Manner, 
with  fomeAlteration  of  hisWords.  "  TheTruth  of  theCafe 
is  this  :  Either  imputed  Right&>ufnefs  is  of  fome  Ufe  and 
Significancy  in  the  Affair  ojfcur  Salvation,  or  it  is  not  : 
Either  it  has  fome  Conneclidfi  with  and  Influence  on  our 
Happinefs,  or  it  is  of  no  realNeceflity  to  us.  If  theLrf/- 
ter^  then  there  is  not  one  Word  to  be  laid  in  Favour  of  it ; 
bur  the  greateft  Self- Jufticiaries, yea,  the  moil  blafphemous 
Deriders  of  imputedRighteoufnefs,  may  be  the  beftFriends 
to  Chriftianity,  and  thofe  that  are  moft  righteous  in  their 
own  Eyes  may  be  the  higheft  in  the  Grace  of.  God.  — • 
But  if  theFm/^vhen  'tis  a  fure  Thing, that  in  Proportion 
to  it's  real  Worth  and  relative  Advantage,  arifts.  the 

Folly 


important  Do'ftrihss  of  the  GoffeL  67 

Folly  of  thofc  who  negleft  it,  and  the  Strength  of  all  our 
Arguments  to  recommend  it  to  Mankind."  —  I  fliali  only 
add,  there's  no  fuch  Thing  cxiftent  among  Men  as  true 
moral  Right  ioufnefs,  but  what  owes  it's  Original  to  the 
Right  eoitfnefs  which  is  of  Faith  ;  to  the  Righteoufnefs  of 
CHRIST,  as  the  procuring  Caufe,  and  to  Faith,  as  thefpe- 
cial  Means,  under  the  Influence  of  the  divine  Sanctifier.' — • 
For  we  wefanftified  by  Faith  which  is  inChrift.  Adts  26.  iff. 
And  Faith  in  Chrift  eyes  his  Right  eoitfnefs,  or  Obedience  to 
the  Death,  as  it's  fpecial  Object.  Rom.  3.  25. — Chap.  10. 
3,  4.  For  they  —  (  i.  e.  the  Ifraelites,  as  >-.  i.  and  with 
them  may  be  join'd  all  that  truft  to  their  moral  Vertue  for 
Juftification  \  tbqf)  being  ignorant  of  God's  Righteoufnefs^ 
and  going  about  io  eftablijh  their  own  Right  esufnefs,  have  not 
fubmitted  themfehes  unto  the  Righteoufnefs  of  God.  —  For 
Chrift  is  the  End  of  the  Law  for  Righteoufnefs  to  every  one 
that  believeth.  —  To  the  fame  Ptupofe  is  that,  Phil.  3.  9. 
And  be  found  in  him,  not  having  mine  own  Righteoufnefs 
•which  is  of  the  Law,  (viz.  moral  Vertue)  but  that  which  is 
through  the  Faith  of  Chrift,  the  Righteoufnefs  which  is  of 
God  by  Faith.  —  Adi. '5.  29.  We  ought  to  obey  God,ratker 
thanMen :  And  efpecially  fuch  as  feoff  at  theDodlrines  of 
Chrift.  The  Apoftle  faith  (i  Joh.  5.  9,  io.)  If  we  receive 
the  Witmfs  of  Men,  •  the  JVitnefs  of  God  is  greater.  —  :H; 
that  believeth  not  God,  hath  made  him  a  Liar  ;  becaufe  he 
believeth  not  the  Record  that  God  gave  of  his  Son  — Who  is 
declared  to  be  LORD  our  RIGHTEOUSNESS  ;  and  by  Faith 
in  his  Righteoufnefs  we  are  juftified,  and  do  glory  :  Buc 
not  in  meer  moral  Vertue  \  for  to  glory  in  this,is  to  glory 
after  the  Flejh,  and  not  after  the  Spirit  \  'tis  to  glory  in  a 
Thing  of  nought. 

The  next  Thing  I  fhall  take  Notice  of,  is  that  Reflec- 
tion this  Gentleman  cafts  on  the  Prolejlant  Religion,  pro- 
feffed  by  faithful  Expofttors,  and  Preachers  of  the  GofpeJ, 
with  others,  from  the  Reformation,  particularly  in  New- 
England. — He  reflects  iirthis  Manner,  (Pag.  7.)  "Thus 
"  ftupified  and  bewildered' with  Sounds,  without  attenU- 
"  ing  to  the  due  Scnfe-of  Revelation^  die-pure  &  perfect 
G  2  «*  Religion 


68  A  V  i  N  D  i  c  A  T  i  o  N  of  divers 

"  Religion  of  Jefus,  —  is  in  many  Places  turned  into 
"  an  idle  Speculation,  a  myfterious  Faith ,  a  fenfelefs  Super- 
"  ftition,  and  a  groundlefs  Recumbency  :  and  in  ihort,  every 
*c  Thing  but  what  in  Fact  it  is." — If  the  Cafe  be  fo  as  is 
here  reprefented,then  our  FATHERS,^^  art  they  ?  Have 
they  been  fuch  blind  Guides  ?  God  forbid  !  We  hope  and 
believe  better  Things  of  them  than  are  here  reported, 
as  they  made  the  Word  of  God  their  Rule.  And  it  were 
well,  if  fome  among  us  had  followed  their  Example  ;  and 
if  our  Author  particularly  had  done  fo,  for  the  Good  of 
that  Church  and  People  he  flands  in  a  particular  Relation 
to.  —  He  alfo  adds,  —  "  The  pure  and  perfect  Religion 
"  of  JESUS,  (which  contains  the  moil  refined  Syftem  of 
*•  Morality  the  World  was  ever  bleflcd  with  ;" — )  None 
that  I  know  of,  will  deny,  that  the  Religion  of  Jefus 
as  pure  and  per/eft,  or  that  it  contains  the  mofl  refined  Syftem 
of  Morality*  incomparably  excelling  the  beil  Pagan  Phi- 
lofophers  Syftems,  and  even  thole  of  the  befl  uninfpired 
Jewijh  Doctors.  —  The  moral  Law  is  delivered  to  us  in 
the  facred  Scriptures  with  the  greatcft  Perfection  and  Pu- 
rity -,  and  is  there  cpnfidered  as  of  immutable  and  eternal 
Obligation.  Our  Saviour  therefore  declares,  that  it  was 
not  theEnd  of  his  coming  (as  fome  might  vainly  imagine) 
to  dettroy  the  Law,  tyit  to  fulfill  it,  Matlh.  5.  17.  —  i.  e. 
to  fulfill  the  Law,  in  the  Capacity  of  his  People's  Surety, 
for  the  Ends  of  making  Satisfaction  to  divine  Juftice,  and 
providing  a  juftifying  Righteoufnefs  for  them,  as  well  as 
to  teach  them  the  true  Meaning  of  the  Law,  and  fet  them 
an  Example  of  Obedience  for  their  Imitation.  And  tho' 
none  are  able  to  fulfill  all  Righteoufnefs,  as  he  did  ;  yet  'as 
many  as  the  Father  hath  given  him,  are  predeftinated  to  be 
conformed  to  the  Image  of  the  Son  of  God :  Therefore  we 
fhould  be,  in  our  Meafure,  in  the  World,  as  he  was  in  the 
World  \  and  fhould  walk,eien  as  he  walked,  who  was  the 
mofl  illuftrious  Pattern  of  good  Works,  and  followed  ex- 
actly thc'Rules  ofttfacMorality.'  But  for  any  topretend,as 
this  Author  infmuates,  that  Chrifl  came  only  to  fettles 
Syftem  of  Morality,  and  chat  this  he  taught  principally,  v\\tn 

he 


important  Doftrines  of  the  G 'off  el.  69 

he  was  in  the  World,  tends  to  caft  great  Diflionour  on 
Chrift,and  to  turn  the  trueChriftian  Religion  into  a  meer 
Scheme  of  Morality ',  which  favours  much  more  of  Pagt- 
njjflt,  than  what  Chrifl  and  his  Apoflles  have  taught  us. — 
Therefore  the  Suggeftion  is  to  be  rejeded  with  Contempt 
and  Defiance,  as  deitructive  to  the  great  Ends  of  ChriSVs 
coming,  and  inglorious  to  that  wonderful  Work  he  has 
done  for  the  Salvation  of  Souls  :  for  which  Saints  do  now, 
2nd  for  ever  will  adore  and  magnify  the  Riches  of  divine 
free  fovereign  Grace  through  JESUS  CHRIST  OUR  LORD. 

However,  notwithstanding  all  this,  I  wou'd  by  noMeanft 
be  understood  as  defignirg  to  flint  true  Morality  out  of 
the  Religion  of  Jefus,  as  tho*  it  had  no  proper  Place  there. 
For  indeed  we  can  never  do  Right  eoufnefs,  without  Mora- 
lity ;  nor  can  we  (hew  our  Faith  in  Chrifl,  as  we  ought, 
without  Work3  \  nor  have  we  Sufficient  Evidence  of  our 
vital  Union  to  him,  without  a  conftant  Care  of  Confor- 
mity to  him  in  all  the  Inftances  of  moral  Duty.  If  this  be 
wanting,  it's  a  Sign,  that  our  Faith  is  dead,  and  our  Reli- 
gion vain  :  So  our  own  Hearts  will  condemn  us,  and  can 
never  witnefs  for  us  that  we  have  Faith  unfeigned.  Nor 
can  others,  without  beholding  our  good  Converfation  inChrift, 
have  fufficient  Grounds  of  a  rational  Charity  for  us,  that 
we  are  fincere  in  the  Profeflion  of  the  Religion  of  Jefus, 
and  have  felt  the  Power  of  it  in  our  Souls. — •  But  after  all 
that  has  been,  or  ever  can  be  faid  in  Favour  of  Morality, 
this  Author's  Infmuation  (that  the  pure  and  per f eft  Reli- 
gion of  Jefus  confifls  only  or  principally  in  this  refined 
Syftem  of  Morality)  is  groundlefs,  and  founded  on  meer 
Arminian  Prefumption  :  for  neither  Scripture  nor  Reafon 
is  produced,  to  prove  this  Aflertion  of  his  ;  nor  indeed 
can  be  by  any  other :  And  I  hope,  none  are  fo  ftupidly 
blind,  as  to  go  away  Satisfied  with  an  Ipfe  dixit. 

Before  I  come  to  the  next  general  Head  of  Remarks, 
I  Shall  take  a  little  further  Notice  of  this  Author's  Reflec- 
tion on  the  Religion  moStly  profefs'd  in  thefe  New-Eng- 
land Churches,  and  by  the  Ministers  in  them,  that  we  ap- 
i  prehcnd  to  be  found  in  the  Faith  which  is  in  Chrijl  Jefus. 

He 


76  A  V  i  N  D  i  c  A  T  i  o  N  of  divirs 

He  terms  (as  was  before  noted)  the  Religion  of  the  Land, 
•*'  an  idle  Speculation,  a  myflerious  Faith,  a  fenfelefs  Superfti- 
•"  tion^  and  a  groundlefs  Recumbency" —  But  pray,  Sir,  why 
muft  it  be  branded  with  fuch  hard  and  reproachful 
Names  ;  as  if  our  Faith,  and  the  Doctrines  we  profefs, 
were  not  according  to  Scripture  ;  but  founded  on  mcer 
'-chimerical  delujicve  Imaginations  ?  This  feems  to  be  done 
with  a  Defign  to  turn  the  Minds  df  People  from  tbe  'Truth 
as  it  is  in  Jefus  :  And  if  fo,  they  muft  believe  a  Lie.  For 
all  fuch  as  turn  away  from  tbe  'Truth,  will  fall  under  the 
Charge  of  Fal/hood,  in  a  lefs  or  a  greater  Degree.  And  I 
fupp-ife,  if  our  Author  had  duely  confulted  the  Rules  of 
•his  fo  much  applauded  Morality,  he  wou'd  have  found  no 
Room  for  fuch  abufive  Invectives  againft  us,  whatever 
deep  rooted  Prejudice  he  may  be  under  againft  the  Faith 
we  profeff. 

This  Author  infinuates,  on  the  other  Hand,  that  h'ls 
refined  Syftem  of  Morality  \s  "  a  Doft-rine  of  Sobriety, Rigb- 
"  teoufnefs,  and  Piety''  But,  moral  Piety,  Sobriety  and 
Righteoufnefs,  are  thefe  the  only  LefTons  to  be  learned  of 
Christianity  !  Are  they  fo  much  as  the  fir  ft  Principles  of 
the  Dottrine  of  CHRIST  !  Was  not  the  Doctrine  of  Plato, 
Socrates,  Cicero,  Seneca  and  other  moralPhilofophers  in  the 
Pagan  World,a  Doctrine  of  Sobriety,  Rigbteoufnefi  StPiety  ? 
ThefeHeathenPhilofophers,  taught  they  not  the  very  fame 
Scheme  as  this,  in  Sum  and  Subftance  ?  Only,  it  feems, 
•tbcir  Ethicks,  or  Syftems  of  moral  Philofophy,  were  not 
fo  refit!  d>  to  pure,  zn&perfeft.  Truly  thisDifcourfe  of  our 
Author's  feems  to  be  one  inceffant  Cry  in  Praife  of  his 
idolizedM?ra//Yy  ;  not  altogether  unlike  that  of  the  tumnl- 
tuousRout  SLtEpbffttSy  "  Great  hDiana  of  theEpbe/ians  /" 

Thus  I  have  gone  through  what  I  propofed  under  the 
fccond  general  Head  of  Remarks,   and  have  infifted  the 
longer  from  the  Importance  of  the  Points  in  Debate. 
The  nexi  Thing,  in  the  order  at  firft  projected,  is, 

III.  To  con  fid  er  the  Danger  of  fnbftitutinv  a  Right  eon  I'- 
ve]} of  our  own  in  tbe  Room  of  Christ's  Rigbteoufticfs,  with 
Delation  to  the  Affair'  of  cur  Justification  before  God  •,  and 

how 


important  Doftrincs  of  the  Gofpel.  7  r 

how  far  our  Author  Hands  juilly  chargeable  with  (Doftri- 
nally  )  fubftituting  perfonal  Rigbtcoufnpfi  in  the  Room  of 
imputed  Righteoulhefs. 

It  is  evident,  that  the  whole  Tenor  and  Scope  of  thia 
Author's  >Difcourfe  we  arc  upon,  is,  to  difparage,  and 
draw  in  as  dark  Colours  as  poflible,  the  Dodnnes  we  pro- 
feis,  .and  indeed  the  whole  of  our  Religion,  tho'  founded 
on  the  plain  and  unerring  Authority  of  divine  Revelation. 
To  that  End  he  brings  it  under  the  Odium  of  "  an  idle 
"  Speculation, —  and  a  groiwdlefs  Recumbancy  ;"  Which 
Paffages  have  already  had  fome  Notice  taken  of  them,and 
may  perhaps  fall  under  a  further  Confideration  in  the  fol- 
lowing Remarks. 

The  conftrudlivc  Language  of  his  Difcourfe,  from  the 
Beginning  to  the  End,  is,  '  You  have  no  Need  at  all  to 

*  go  beyond  or  without  your  felves  for  a  Righteoufnefs  to 

*  juflify  you  before  God.' —  Elfe,   whence  is  it,  that   he 
cafts  fo  much  Obloquy  upon  Expofitors  and  others,   that 
put  a  Senfe  on  his  Text  different  from  the  Notion  he  has 
taken  up  of  it  ?  Why  is  he  fo .  cautious  of  fpeaking  any 
Thing  inFavour  oftheDoctrine  of  /«^>«/^Righteoufnefs  ? 
He  is  fo  far  from  this,  that  the  whole  Conftruction  of  his 
Difcourfe  is  rather  calculated  in  fu\\0ppo/ition  to  this  Pro- 
Ujlant  Doctrine  :  And   numerous  Pallages  in  it,  I  appre- 
hend, are  moil  plainly  of  an  unfavourable  Afpecl.    1  will 
inftance  in  a  few,  for  a  Specimen  ;  and  make  fome  Re- 
marks upon  them.    Thus,  in  propofing  the  Point  that  he 
undertakes  to  demonftrate  (Pag.  i  ith  of  his  Difcourfe)  he- 
exprefly  profefTes  to  maintain,  "  That  neither^//  nor  any 
"  of  our  Righteoufnefs,when  true  and  genuine,fincere  and 
"  universal,  can ^^^^cpnfiftent  with.Reaibn,Revelati-. 
*c  on, and  even  fo  much  is  commonSenfe,deferve  this  odi- 
"  ous  Character  tf filthy  Rags"-  -  This  Gentleman  here, 
as  in  the  otherParts  of  hisDifcourfe,  fcems  to  deliver  him^ 
felf  in  unufual  Phrafes,  and  a  Manner  of  Exprefiion  which 
carrys  much  of  Ambiguity  in  it,  tending  rather  to  aniufe, 
than  inftrucl  People  in  general  ;  without  any  Explanation 

"  his  Meaning,  tor  the  moft  Part ,  aad  dejtitute  of  Scrip-. 

cure- 


72  /f  VINDICATION  0/1  dii; 

ture-Proof,  as  before  hinted.  However,  I  obferve,  this 
Author  appears  by  the  Epithets  he  has  heaped  up,  to  aim 
at  exprefling  to  us,  what  he  calls  (Pag.  15  )  *fc  The  moft 
"  compleat  Character  of  Spotlefs  Vertug."—  Now  th'eQuef- 
tion  is,  Whether  there  is,or  ever  was,  fuch  a  compkat  Cha- 
racter of  fpotlefs  Vertue^  .exiftent  under  the  Sun  •,  unlefs 
in  the  Cafe  of  the  Holy  JESUS,  and  of  our  firft  Parents  be- 
fore the  Fall  ?  And  it's  readily  granted,  that  the  Rights- 
eufneffes  in  thefc  twoCafcs  are  exempt :  But  among  all  the 
natural  Race  of  apoftate  Adam^  where  was  there  at  any 
Time,  or  in  any  Inftance,  found  a  compleat  Character  of 
fpotlefs  Vertue  ?  What  faith  the  Scripture  ?  There  is  not  a 
juft  Man  upon  Earthy  that  doethgood^  andjinneth  not.  Eccl. 
7.  20.  Now  fo  far  as  the  juft  Mznjinneth,  he  certainly 
ftains  his  moral  Charafler,  and  detracts  from  his  perfonal 
Right eoufnejs,  or  Conformity  t©  the  Law  of  God,  theRule 
of  Righteoufnefs  ;  which,  as  it  demands  Perfection  of  O- 
bcdience,  can  never  in  Reafon  be  fuppofed  to  take  up  fa- 
tisfied  with  an  imperfcfl  and  fpotted  Obedience.  Therefore 
fuch  an  Obedience  as  is  ftained  with  Sin,  can  never  be  fup- 
pofed available  tojttftify  us,  in  a  due  Procefs  of  Law  •,  one 
Jot  or  Tittle  of  which  God  will  not  fuffer  to  pafs  away. 
Confccjuently  we  muft  conclude,  that  in  Relation  to  our 
being  juftified  before  God,  againft  the  Challenges  of  his 
holy  and  indifpenfable  Law^  verily  all  our  Right  eon fnejfes 
are  as  filthy  Rags. —  It  is  a  Matter' worthy  of  ftriclNotice, 
that  when  we  apply  thisdiminutiveCharacler  of  filthy  Rags 
to  ptrfona\Righteoi4fnefs,it  is  confidered  as  viewed  exifting 
in  it's  Subje89  a  morally  imperfect  Creature,and  withRef- 
pe6l  to  the  grand  Affair  of  Justification  before  God.  In  this 
Regard,  I  think,  all  the  Right  ecuinejjes  of  "  the  moftim- 
**  proved  Chs;iftians"  may  be  fitly  compared  to  filthy  Rags 
(  whatever  this  Author  or  any  others  may  fuggeft  to  the 
contrary)  without  the  leaft  Inconfiftency,  either  with  Rea- 
fon^Kevelation^  or  commonSenfe.  For  (as  was  before  fhewn) 
it  is  Men's  moral  Vertues  and  perfonal  Righteoufnefics  be- 
ing fo  highly  applauded,  and  placed  in  the  Room  of  the 
imfutod  Kightcoufacf*  of  Chrift,  that  is  here  and  by  every 

one 


important  Doftrines  of  the  GofpeL  37 

ono  ought  to  be  condemned,  as  erroneous  and  corrupt, 
whatever  plaufible  Pretenfions  may  be  infmuated,  to  blind 
Men's  Minds,  and  pervert  their  Judgments. —  It  is  the 
plain,  dirccl,  and  infallible  Gofpel-Kule,  that  the  Faith  of 
Confeffors  to  the  Truth ^  in  this  and  other  Lands,  is  built 
-on  :  And  this,  I  pray  God,  we  may  continue  to  adhere  to, 
and  defend,  in  Oppofition  to  and  openDefiance  of  all  that 
either  the  Art  of  Man,  orPowers  below,  can  fuggeft  with 
Refpect  to  the  Vertu&s  of  Morality  or  a  pcrfonal  Righte- 
oufnefs  beug  a  fit  or  fufficient  Intitlement  to  Acceptance 
in  the  Sight  of  God,  either  here  in  our  Acts  of  religious 
Worjhip,  or  hereafter  in  giving  our  Account  at  the  Tri- 
bunal of  Jefus  Chrift.  TheScripture  is  plain,  and  I  think, 
indiiputable,  That  without  Faith  it  is  impojfible  to  pleafe 
God.  For  be  that  cometh  to  GW,  with  Acceptance,  muft 
believe.  Heb.  n.  6. —  God  impute th  Righteoufnefs  without 
Works.  See  Rom.  4.  6. 

But  again,  this  Author  afferts,  Pag.  15.  "  From  the 
"  Beginning  of  the  Bible  to  the  End  ot  it,  you  will  never 
"  iind  any  the  leaft  &  mofc  imperfect  Degrees  of  real  Good- 
<c  nefs  branded  with  anyfuchodiousChara6ter."To  which 
I  anfwer,  Perhaps  our  Author  will  own,that  Saul  when  he 
,  was  a  Phirifje,  had  fome  Degree  of  real  Goodnefs  in  him, 
being  as  teaching  the  Rj^htsoufnefs  which  is  in  the  Law , 
blamdefs :  Yet  Paul  the  Apoftle  throws  Difgrace  on  all  his 
formerjewifh  Religion,  as  comparatively  but  Left  &Dung* 
Phil.  3.  8.  His  moral  Goodnefs,which  was  really  good  in. 
it's  Kind  and  Degree,  yet  he  cads  Contempt  upon  it,  in 
Compare  with  Chrift's  Righteouiheis  imputed  to  him,that 
Royal  Robe  with  which  he-  was  then  adorned. —  And  if 
Multitudes  ol  Proteftants^  Expofirors  and  others,  have  not. 
been  (trangely  deceived,  this  fame  Scripture  ftirniilies  me 
with  an  undeniable  Inftance  to  my  prefent  Purpoie  *,  and 
may  be  very  juftly  (  as  it  frequently  has  been  )  parallel'd 
with  our  Author's  Text,taken  according  to  the  common- 
ly received  meaning.  Paul,  now  a  Chriilian  and  an  A- 
potlle,  cured  of  his  Pharifaical  Dependance  on  his  moral 
i  fays  there  concerning  all  'Things >  including  his 
H  mora 


74  A  V  i  N  DI  c  A  T  i  o  N  of  divers 

moral  Attainments,  prefent,  as  well  as  pail,  I  do  count 
tbem  but  Dung,  that  I  may  win  ChrisJ,  and  be  found  in  him^ 
not  having  my  own  Righteouf net's  which  is  of  the  Law,  but 
that  which  is  thro9  theFaith  ofCbriff,  thcRighteoufnefs  which 
is  of  God,  by  Faith.  So  we  fee  the  Apoftle  did  not  dare  to 
approach  the  Prefence  of  his  final  Judge,arrayed  only  with 
the  felf-pleafmgHabit  of  his  moral  F^#£j,theDung-hill- 
Garment  or  filthy  Rags  of  his  own  Righteoufnefs  ;  but 
with  the  rich  and  recommending  Attire  ofCbriffsRigk- 
tewfnefs,  the  Righteoufnefs  which  is  of  God  by  Faith. 

Agreeable  to  the  Drift  of  our  Author's  DifcourfcJ  find 
him  peremptorily  afTerting,  Pag.  20.  "  It  is  theRighte- 
"  oulhefs  of  the  Saints"  [meaning  their  own  moral  Righ- 
teoufnefs, which  he  infifts  on  all  along  ]  "  that  renders 
"  them  amiable  in  God's  Sight,  that  is  the  Condition  of  all 
c*  his  Favours  to  them,  and  the  fole  Rule  he  will  proceed 
<(  by  in  judging  them,  and  difpenfing  eternal  Rewards  to 
"  them.  The  Scriptures  (fays  he  )  join  with  the  natural 
<c  Notions  of  our  own  Minds  in  all  this,  in  the  moft  plain 
"  and  exprefs  Language  imaginable." —  To  which  I 
fay, —  It  is  very  probable,  as  all  Men  fince  the  Fall  are  by 
Nature  Men  of  corrupt  Minds ,  that  the  natural  Notions  of 
fuch  Minds  may  concur  with  our  Author  in  all  this  ;  and 
fbrongly  conceit,  that  their  own  perfonal  Righteoufnefs 
"  renders  them  amiable  in  God's  Sight,"  and  powerfully 
attracts  his  kindRegards  to  them  ;  that  this  is  "  the  Con- 
"  dition  of  all  hisFavcurs  to  them"  &c. 

But  I  think,enough  has  been  faid  to  confute  fuch  a  dan- 
gerous Error  ;  and  eftablifh  our  Souls  in  the  contrary 
weighty  Truth,  that  it  is  the  Rightecufnefs  of  Faitb,&nd  not 
our  ow.n  moral  Vcrtue,  which  renders  us  amiable  in  the 
Sight  of  God,  according  to  Scripture  and  foundReafon. — 
That  which  renders  acceptable  in  hisSight,is  theRightecuf- 
nefs  of  God  ourSaviour,\vhich  is  upon  all  them  that  believe, 
i.  e.  with  Faith  unfeigtted  \  and  theScriptUre  calls  it  precious 
Faith  :  And  furely  it  is  in  God's  Account  fo,  efpecially  as 
it  pays  peculiar  Honour  to  his  dear  &/?;,  and  is  the  Means 
by  his  fpecial  Appointment  to  inveft  us  with  Chri&sRigh- 

tsoujnefi 


important  Doftrines  cf  the  GofpeL  jr* 

teoufnefs,  which  covers  our  moralNakednefs  from  theSight 
of  his  vindictivejuftice  (See-foi;^.  i 8.)  and  indeed  renders 
us  pleafingSpeftacles  in  the  pure  Eyes  of  his  rcctoralHoli- 
ncfs. — Not  by  Works  of  Right eoufnefs  which  we  have  done, 
but  according  to  his  Mercy  be  fayed  us,  by  the  wa/hing  of  Re- 
generation^and  renewing  of  the  Holy  Ghofl,  &c.  Tic. 3. 5, — 7. 
Here,wemayobferve,  God's  planting  the  vital  Principle  of 
Holinefs  in  us,  or  purifying  our  Hearts  by  Faith  (  as  well 
as'4hisjuftifying  us  thro'Faith)  is  rcprefented  as  anActof  his 
fovereign  Grace  mdAfercy  -,  independent  of  any  antecedent 
moral  Condition  on  ourPart  •,  not  at  all  refpe&ing  Works  of 
Righ  teoufnefs  which  we  have  done,  and  having  no  other  Rule 
to  direct  it  but  his  own  Purpofe  and  Grace,  wjiich  (  as  it  is 
exprefs'd,  2  Tim.  i.  9.,)  was  given  us  in  ChrisJ  Jefus  Before 
the  World  began. — •  In  fhort,  by  the  whole  Tenor  of  Scrip- 
ture-Language, it  appears,  that  Juftification  (  as  well  as 
Sandification)  is  a  prefent  Benefit,  actually  exiftent  in  this 
Life,  beginning  with  our  very  firft  becoming  Believers,znd 
not  delayed  'till  Works  of  Rightecufnef*  be  done  by  us  to 
procure  it,  much  lefs  adjourned  to  the  Day  of  Judgment ,as 
ibme  pretend. 

What  this  Author  offers,  to  fupport  his  Scheme  of  Sal- 
vation by  moral  Vertue  from  Pfal.  18.23.  I  was  upright 
before  him  —  Therefore  hath  the  Lord  rewarded  me  accord- 
ing to  my  Kighteoufnefs : —  This,  I  think,  is  foreign  from 
his  Purpofe,  and  therefore  will  in  no  Way  anfwer  the  De- 
fign  he  is  upon,  For  it's  probably  the  Pfalmift  in  thefe 
Paflages,as  well  as  in  many  other  of  thePfalms  he  penned, 
fpeaks  not  of  £/'w/^/f  perfonally,  but  prophetically  and  ty- 
pically of  the  MESSIAH  ;  who  indeed  a6ted  in  all  that  he 
did,  in  the  Perfection  of  Uprightnefs  or  Right  eoufnefs,  and 
therefore  has  an  indifputable  Right  to  plead  the  Merit  of 
it. — Otherwifc,  David  muft  be  neceflanly  charged(atleaft; 
with  grofs  luconftjlency,  or  rather  the  Holy  Spirit,by  whom 
he  fpake  -,  which  would  amount  to  fuch  a  Degree  of  Blaf- 
fhemy,  as  this  Author  doubtlefs  is  very  unwilling  to  fall 
under  the  Imputation  of,  however  freely  he  has  charged 
Jt  upon  Expoikon  and  others,  ia  aMatter  of  rnuch  fmailer 

li  a  Conic.? 


j6  A  V  i  tf'o  i  c  A  T  i  o  N  of  divers 

Confequence.  To  demonftrate  that  David  fpake  not  this 
of  bimfelfi  but  of  CHRIST,  and  toclearhim  of  Inconjittencyt 
we  need  only  turn  our  Eye  to  2  Sam.  23.  2.  Where  h$ 
makes  that  Declaration,  The  Spirit  of  the  Lord  fpake  by  me* 
and  bis  Word  was  in  my  Tongut,  Now,  as  he  was  before 
under  the  immediate  Influence  of  the  Spirit ,  fo  herealfo  », 
where  (  it's  obfervable  )  he  disclaims  pleading  the  Dignity 
of  his  own  Righteoufnefs,  but  flies  to  the  Covenant  God 
had  made  with  him, as  in  ^.  5.  In  which  he  muft  unavoid- 
ably have  a  direft  Eye  to,  &Faith  in  Cbrift  and  his  Kigb- 
teoumef$.\  on  which*  it  is  evident,he  placed  all  hisHopes  : 
For  he  faith,  Although  my  Houfe  be  not  fo  with  Gcd(znd  as 
it  follows  by  Way  of  Repetition  in  the  clofe  of  the  Verfe, 
Although  he  make  it  not  to  grow  )  yet  he  hath  mads  with  me 
fin  everlasting  Covenant, —  This  is  all  my  Salvation^  and  fill 
my  Defire.  And,  as  he  elfewhere  expreiTes  it,  on  the  like 
Occafion,  What  can  David  fay  more  ?  —  This  (hews  us, 
that  it  was  not  bis  Uprightness^  or  bis  ownRigbtcouJneJsjhyfi. 
he  depended  on,  as  the  Ground  or  Reafon  ot  God's  be- 
.flowing  hisA!m;tfnfoon  him,or  any  other  of  hisSaints,but  he 
only  looked  herefor  for  the  Sake  of  CHRIST  and  toRigh- 
-teoufnefs.  And  in  the  fame  Manner  Paul  exprefies  him- 
iclf,-—  That  1  may  be  found  inHim^  not  having  my  cwnKi^b- 
teoufnefi. —  The  Rigbteoujnefs  of  CHRIST,  and  not  moral 
¥ertue  (  as  I  have  had  Occafion.  frequently  to  mention  )  is 
that  whereby  true  Believers  will  at  laft  be  found  of  their 
Judge  in  Peace^  and  be  prefented  f&ultlefs  before  the  T'bront 
of  his  Glory  witb  exceeding  Joy. —  Many  other  plain  Texts 
might  be  produced  to  confute  this  Author's  wild  and  dan- 
gerous Ailertions,  and  Attempts  to  bring  the  whole  of  Re- 
ligion and  Happinefs  under  the  Head  of  moralFertue,  and 
thruil  out  the  Righteoufnefs  of  Chrift,  and  the  Grace  of 
the  Spirit,  as  unneceflary  in  the  Scheme  of  our  Salvation  ; 
•ivhichis  evident  from  what  he  fays,  Pa%.  7.  "  Revelation 
^  every  where  confiders  us  as  moral  Agent s,  and  fufpends 
*f  our  whoj^Happinefs  upon  our  perfonal  goodBehaviour, 
tc  and  patientContin'.icince  in  Ways  of  well-doing." — We 
here  a  farther  Proof  of  this  Gentleman's  Depcndance 

on 


important  Doftrines  cf  the  Gojpcl.  ^ 

on  moral  Vertue^  if  it  were  the  All  of  Religion  ;  there  is 
nothing  all  this  While  in  his  Difcourfe,  fo  far  as  I  have  aU 
ready  confidered  it,  to  be  found  of  thcEfientials  of  the  true 
Goi  pel- Religion  •,  not  one  Word  of  Regen?ratio.n,Qt  theNe- 
fceffity  of  being  born  again,  as  our  Saviour;  rus  taught  us* 
nothing  of  Faith  and  Repentance  (  till  near  thefclofe  of  his 
Ditcourfe,  where  by  a  feemijig  meef  accident  hi  was  once 
thought  of  by  him  ^nothing  or'  Union  to  CHRIST,  nor  of 
Communion  with  Chrift  &c.  Thefe  Things  were  all,  as  it 
feems,aliene  to  hisPurpofe.  But  iurely,thefe,  &:  fuch  Irkfc 
Things,  are  by  the  Tenor  of  Scripture- Revelation  requi- 
fite,  and  leading  to  our  final  Happinefs.  The  Cafe  is  not 
as  this  Author  arTerts,that  *'  Revelation  fufpends'  the  whole 
"  of  our  Happinefeonour^r/0;/#/  good  Behavi  >ur." 

This  indeed  is  necerTary  irt  a  ProfefTor  of  Chrift?- 
anity  :  but  to  fay,  or  pretend,  that  the  Scripture  or 
"  Revelation  every  where  fufpends  the  whole  of  oar  Happi- 
"  nefs  on  our  pcrfonal  good  Behaviour ,"  as  this  Authof 
does,  is  a  perverting  the  Scripture.  In  Truth,  the  perfb- 
nal  good  Behaviour^  mention'd  by  him,  appears  by  the 
whole  Tenor  of  this  Difcouife  of  his,  from  firit  to  lafl^ 
10  be  little  more  than  what  the  Heathen  have  profefs'd 
and  built  their  Hopes  on  :  but  without  Faith,  thelcDutiea 
of  Morality  reach  no  higher  than  what  Perfons  may  and 
do  often  arrive  to  by  the  commontlelps  of  Nature.  And 
tho'  when  done  in  Faith,  tney  are  good  in  their  Place, 
and  ftrictly  to  be  purfued  by  all  that  profefs  Christianity, 
is  undeniable  j  yet  when  depended  on,  they  will  be  found 
to  be  a  meer  Delufion,  if  I  know  any  Thing  of  the  Mean- 
ing of  the  Scriptures,  or  the  Mind  of  God  in  them.  In 
iliort  therefore,  unlefs  the  Mercy  of  God  through  a  Medi- 
ator be  extended  to  us  for  our  Salvation,  and  relied  on  by 
Faith,  we  muft  inevitably  pcrilh  with  the  fallen  Angels^ 
notwithstanding  all  ourDuties,&  notwithttandingthccon- 
currentrielp  of  all  meer  created  Caufes. — As  to  theScrip- 
tures  confidering  Men  as  moral  Agents,  I  fuppole,  it  mull 
be  granted,  that  the/fnge/s  which  Jinncd^o  ftill  retain  thofe 
natural  Powers,  which  originally  constituted  them  moral 

Agents  -, 


7&  ^  VINDICATIONS/  divers 

Agents ;  tho'  under  an  irreverfible  Doom,  without  a  Re- 
deemer :  and  the  like,  I  fuppofe,may  be  faid  of  the  Spirits 
in  Prifon,  the  loft  Souls  of  Men,  pafled  out  of  a  State  of 
Trial,  into  a  State  of  Retribution,  that  they  are  ftill  moral 
Agents.  But  to  what  Purpofc  is  all  this  ?  Man's  moral 
Agency,  as  he  is  under  thePower  of  Sin  byNature,  through 
the  Fall,  is  a  moral  Agency  only  free  to  moral#w7,and  not 
to  that  which  is  fpiritually  Good.  —  The  Spirit  that  is  in 
MS  naturally  lufteth  t0Envy,znd  to  that  which  is  Evil.  And 
Paul  declares  that  in  him,  that  is,  in  his  Flejh,  dwelt  no  good 
Thing.  Rom.  7.  1 8. — According  to  our  Author's  Scheme 
of  Divinity  (or  rather,  I  think,  Heathen  Morality)  he  tells 
us,  Pag.  21.  "  It  isDemonftrarion,  that  ^Foundation  of 
*c  final  Happinefs  muft  be  laid  in  every  one's  own  Mind, 
"  in  a  perfonal  good  Turn,and  rightnefs  of  Temper  to  relifh 
<c  celeftial  Joys."  — Truly  it  is  Demonftration  fufficient, 
I  think,  that  it  is  but  a  meer  Amufement,  to  tell  of  "  a 
"  perfonal  good  Turn  or  rightnefs  of  Temper  to  relifh 
<c  celeftial  Joys,"  without  previous  Converfion,  and  fome 
good  Degree  of  a  faving  and  experimental  Acquaintance 
with  divine  Things,  i  Cor.  2. 14.  But  the  natural  Man  re- 
ceiveth  not  the  Things  of  theSpirit  of  God :  fcr  they  are  Foo- 
lifhnefi  unto  him  -,  neither  can  he  know  them  (  and  then  cer- 
tainly can  have  no  proper  Relijh  of  them)  becaufe  they  are 
fpiritually  difcerned. — Surely  fuch  as  truft  to  a  moral  Righ- 
teoufnefs  of  their  own,  will  find,  as  the  Prophet  fpeaks, 
The  Bed  is  Jhorter  than  that  a  Man  can  jlretch  himfelf  on  it, 
and  theCovering  narrower, than  that  a  Man  can  wrap  himfelf 
in  it  ;  all  cur  Righteoufneffes  being  morally  imperfect,  and 
flamed  with  moral  Pollutions.  For  as  the  Apoille  James 
obferves,  In  many  Things  we  all  offend  •,  —  and  whofoever 
Jhall  keep  the  whole  Law,  and  yet  offsnd  in  one  Point,  he  is 
guilty  of  all.  Jam.  2.  10.  &  3.  2. 

In  fine,  if  ever  we  obtain  Salvation,  and  get  to  Heaven 
at  laft,  we  fhall  there,  together  with  all  Saints,  caft  down 
our  Crowns  at  the  Feet  of  GOD  and  the  Lamb,  and  lie  pro- 
ftrate  before  the  Throne,  in  Acknowledgment  of  our  own 
Unworthineis,  and  in  Admiration  of  the  exceeding  Riches 

of 


important  Doftrines  of  tht  GofptL  79 

of  divine  Grace  in  the  whole  of  our  Salvation  by  Chrift, 
even  from  Eleftion  to  Glorification.  And  if  it  were  pofiible 
that  Shame  cou'd  find  a  Plac?  in  Heaven,  we  (hould  look 
back  with  the  moft  fenfible  Blujhing  and  Self- Abhor  ance* 
on  our  very  bed  Services  here  in  this  World  j  freely  and 
humbly  confefling,  that  all  our  Righteoufnejfes  were  as  filthy 
Rags  ;  and  fhall  then  refolve  the  whole  of  our  Salvation, 
from  Beginning  to  End,  into  the  Riches  of  the  free  Grace 
of  God  •,  the  Grace  of  the  Father,  in  appointing  us  to  ob- 
tain Salvation  by  Jefus  Chrift  -,  the  Grace  of  our  Lord 
JefusChrift,in  purchafingRedemption  for  us  ;  &  theGrace 
oftheT/^iSp/n/jinapplyingtousthepurchafedRedemption, 
by  working  in  usunfeignedFaith^and  thereby  uniting  us  to 
Chrift  in  ourEffectualCalling  ^and  keeping  us  by  hisPower 
thro'  Faith  unto  eternalSalvation.—  We  fhalltake  none  of 
theGlory  to  our  Selves  ;  much  lefs  place  the  Crown  on  the 
Head  &  GUI  moral  Agency  za&perfonalgoodBchaviour&rou? 
ownRighteoufnefs,  exclufive  of  the  Righte»ufnfjs  of  Faith  : 
we  fhall  then  feel  the  Love  of  Chrift  conftrainwg  us  (  in  a 
moft  fweet  and  delightful  Manner)  to  confefs  our  felves 
faved  by  Grace  through  FAITH,  and  that  not  of  our  f elves 9 
b\xbytb*Gifi*+f,  God. 

I  come  now,  in  Profecution  of  what  was  propofed  un- 
der another  general  Head  of  Remarks, 

IV.  To  inquire,  whether  there  is  not  mere  of  Abfurdity 
and  Blafphemy  couched  in  a  difowning  feme  of  the  main 
Ends  of  Chrift9 s  coming  into  the  World,  and  ib  depreci- 
ating the  glorious  Defign  of  his  mediatorial  Undertaking, 
than  there  pojfibly  can  be  in  the  pretended  Depreciation  of 
moral  Vertuc,  ^ which  our  Author  fo  loudly  complains  of, 
and  taxes  many  Expofitors  and  others  with. 

The  Body  of  Proteftant  Expofirors  and  Preachers  of 
the  Gofpel  in  general,  ftand  ftrongly  indicted  by  this  Au- 
thor, of  Blafphemy  as  well  as  Abfurdity  ;  in  that  as  he  pre- 
tends, they  depreciate  moral  Vertue^  by  the  Senfe  they  put 
upon  his  Fcxt)  and  by  other  commonly  received  Notions  in 
near  Alliance  with  that.  On.this  Account,  he  freely  char- 
ges 


SO  y£V INDICATION  0/"  divers 

ges  them  with  Weaknefs^  Inattention^  and  Ignorance^  more 
criminal  De/zgns,  as  you  have  ieen  :  But  by  what  has  been 
already  offered  in  Reply  to  thefe  Charges,  I  doubt  not 
*tis  fufficiently  manifeft  to  intelligent  and  unbyaffed  Rea- 
ders, that  thefe  reproachful  Imputations  want  Truth  to 
fupport  them,  and  are  unjuftiftable  either  from  Reafon  or 
Revelation.  And  I  have  before  obferved,  that  this  Au- 
thor has  in  Fact  difowned  or  depreciated  the  main  'Deftgn^ 
or  fome  of  the  eiTential  Ends  of  the  Mediator^  glorious 
.Undertaking.  Now  that  he  has  done  this,  at lealt  virtu- 
ally and  in  Effect,  I  conclude,  muft  be  apparent  to  every 
judicious  and  unprejudic'd  Reader  ;  if  he  obferves,  what 
&n  univerfal  Silence  there  is  throughout  his  Difcourfe  con- 
cerning fome  of  the  primary  Ends  of  Chrift's  coming  ; 
which  ought,  and  might  have  been  taken  fpecial  Notice 
of  in  Pag.  17,  1 8.  as  well  as  elfewhere.  —  But  it  feems, 
his  Heart  &  Mind  was  taken  up  to  fuch  a  Degree  in  Fa- 
vour of  his  fo  much  admired  moral  Verine,  and  ChriJFs 
fettling  the  Scheme,  and  his  Thoughts  were  fo  engrofied  by 
this  Self-pleafing  Theme,  as  that  he  over  looks  the 
great  and  ultimateDefign  of  all,GoD*s  btmg  glorified  m  the 
eternal  Salvation  of  his  Elect  by  JefusChrift.—  The  Name 
of  the  incarnate  Son  of  God  was,by  fpecial  Direction  from 
Heaven,  called  Jefus  on  this  Account,  becaufe  he  fhould 
fave  his  People  from  their  Sins.  Matth.  1.21.  Luk.  2.21. 
—  And  this  bleffed  Defign  he  was  to  accomplifh,  both  by 
Price  and  by  Power ',  or  by  Merit  and  Efficiency ,  by  the 
Pur  chafe  and  the  Application  of  Redemption,  in  the  Exe- 
cution of  his  mediatorial  Offices. —  The  Prophets  there- 
fore predict  thefe  wonderful  Ends  of  his  Coming :  but 
without  a  Word  of  \\\$  fettling  this  Scheme  of  Morality ^Q- 
ken  by  them  ;  and  indeed  the  Scripture  is  a  Stranger  to 
the  Phrafe^  as,  it  is  not  to  be  found  there  j  tho  according 
to  the  proper  Senfc  andUfe  of  it,  it  is  included  in  Chrift's 
Commiffion,  and  Example,  who  fulfilled  the  Law,  as  for 
other  Ends,  fo  for  a  Directory  to  us,  with  Refpect  to  our 
moral  Conduct  in  the  World.  —  But  let  us  fee  how  wide 
our  Author  is  from  the  Prophet^  and  how  diitant  in  his 

Sentiments 


important  Doffrines  of  the  GofpeL  &i 

Sentiments  from  theirs,  in  this  grand  Article.  7/e  tells 
us  after  this  Manner,  —  "  That  for  this  End  he  [i.  e. 
"  Chrift]  was  born,  and  on  t\\\s  grand  Defign  he  came  into 
"  the  World,  to  fe t  up  the  Chnjiian  Scheme  in  the  Worl^ 
"  to  propagate  Truth  and  Virtue  among  Mankind :"  as  thcf 
this  wasrf//he  had  to  do  here  !  Nay,  if  we  believe  this 
Author's  Infmuations,  it  was  all  that  he  did  do,in  a  Man- 
ner  :  and  to  prove  his  AfTertion,  he  inftances  in  our  Sa- 
viour's whole  Sermon  on  the  Mount^  which  he  infmuates 
confifts  only  of  Inftru&ions  leading  to  Morality  :  tho'  the 
Sermon  it  fclf  contradicts  this,  in  the  beginning  of  (Thrift's 
Inftruftions  there,  and  in  many  following  Paragraphs,  if 
I  miftakc  not.  However,  as  I  have  before  fufficiently 
fhew'n,  there  arc  none  of  the  Expolitors  or  others,  I  have 
met  with,  who  are  by  this  Author  fo  unbecomingly  re- 
flected on,  but  do  declare  the  Necefllty  of  the  Practice  of 
moral  Duties,  by  all  that  profels  themfelves  Chrift's  Fol- 
lowers, as  the  proper  Fruit  of  a  true  and  faving  Faitb,znd 
the  beft  Evidence  of  the  fanctifying  Work  of  the  holy 
Spirit,  witneffing  for  them  to  all  that  behold  their  good 
Corrverfation,  that  they  arc  the  Children  of  God.  —  But  to 
return,  —  as  I  laid,  Let  us  lee  how  diilant  this  Gentle- 
man is,  in  his  Sentiments  of  the  End  of  Cbrift's  being  born, 
from  what  the  Prophets  tcftify  concerning  him,  in  their 
Predictions  of  him.  I  mall  inltance  but  in  a  few  of  them, 
among  the  many  that  might  be  produc'd  to  the  famePur- 
pofe.  The  Prophets  tell  us,  That  the  Mefliah  Ihou'd 
bear  our  Iniquities^  be  wounded  for  our  'Tranjgreffwns^  and 
have  the  Chaftifement  of  our  Peace  laid  upon  him  -,  that  he 
Jhouldfinifl)  Tranfgrejfion^  makt  an  End  of  Sin^  and  bring  in 
an  everlafting  Right eoufnefs  \  that  his  Name  JJmfd  be  called 
TheLord  our  Right eoufnefs  j  That  /;;  him  (Imid  all  the  Seed 
ef  Ifrael  bejuftffied,  and  fhorfd  glory,  — faying.  In  him  have 
I  Righteoufnefs  and  Strength  ;  and  in  a  Word  ;  That  by  his 
Knowledge  jhou* d  God's  righteous  Servant  juftify  many. — 
Now  it's  evident,  that  Chrift  was  born,  and  came  into  the 
World, for  other  and  higher  and  more  glorious  Ends,  than 
this  Author  does  allow  -,  which  will  prove  it  fclf,  and 


82  A  V  i  N:  &  i  c  A  T  i  o  N  # 

-difeover  his  Weakneii  :  If  in  this  Cafe  thofe  celebrated 
Sayings'  arc  duely  obfefved,  namely,  1'hat  tL'L  Spirit  cf  the 
Prophets,  are  fitk ,'.  Prophets  —-And  /A^J  /#*?/  /peak 

no.t  according  to  thisWtrd,  it  is  becaufe  there  is  no  Light  in 
•them.  • — Hero  then  the  Cpnclufioa  is  eafily  drawn  from 
the  Preniifes,  and  it  plainly  appears,,  that  there  is  mure  of 
4bfurdity-ZK&-Btaffke;ny.y  in  denying  to  CHRIST  the  Glory 
due  to  his  Name,  refpecling  the  mam  and  eilential  Ends 
of  his  coming  into  ihe. World,  than  there  can  te  in  the 
pretended  depreciating  moral  Fertile  Jo  exclaimed  againfl  by 
our  Antagbnifl.  However,  this  is  not  all ;  for  agreable 
to  thefe.  Prophecies  abqve-mentioned,  if  we  confult  the 
\Vritings  of  the  New-fteftament,  we -fhall  find  CHRIST 
j£sus  reprefented  as -being  fen.t  m  thtLikcnefs  of fmfulFlejh^ 
and/^r  Sin^  i.e.  to  be  a  Sin-offering;  as  coming  to  fulfil  the 
Law,  and  to  take  away  Sin  by  the  Sacrifice  of  himfelfi  as 
being  accordingly  obedient  unto  Death^  e~cen  the  Death  of 
the  Crcfs  ^  and  as  bearing  our  Sins  in  his  own  Body  upon  the 
jTrce  ;  as  jhedding  his  Blood  for  many,  for  the  Remifficn  of 
Sins  ;  as  laying  down  his  Life  a  Ranfom  for  many  -y  i&  giving 
hi  mf elf  for  us,  an  Offering  and  a  Sacrifice  to  God,  for  afwect 
fmdlinv  Savour  ;.  and  in  a  Word,  as  being  made  a  Cur fe  for 
usjbatfo  theBlcffwg  of  Abraham  might  come  -upon  the  G^n- 
tiles  'thro9  Jefus  Chri3., —  Thefe,  and  other  Paflages  of 
Scripture  of  the  like  lmport,that  might  be  offered,  plainly 
fhew,  that  it  is  not. our  own  per f on al good  Behaviour,  or 
flricteft  moral  Vertue,  on  which  the  Scripture,  in:anyParr, 
Ci  fi'-fyends  the  whole  of  our  Happinefs" — as  is  pretended  : 
but  upon  the  Mediation  &  Merit  of  Chri(l,and  his  Righte- 
.oufnefs  thro'Faith.  Agreable  to  which  I  may  add,  2  Cor.  5. 
21.  tit  (i.  e.  Chriil)  was  made  Sin  for  us,  that  we  might  be 
made  the  Rigbteoufnefs  of  God  in  him'.  —  God  is  reprefented 
as  reconciling  the  World  to  bimfelf,  not  imputing  their  Tref- 
faffest  but  imputing  Righteoujnefs  without  Works.  And 
they  that  believe  on  the  Son  of  God,  are  faid  to  believe  on 
him  toLife  everlafting  ;  and  confequently  are  delivered  from 
jhe  Wrath  to  come^  from  the  Law,  and  from  the  Power  of 
Shi  and  Death.  Now  upon  tl>ii  Scripture-Reprefentatioa 

'of 


important,.  Dottrims  of  -tk'e'-'Gotygk 


oi"  Chrift's  Defi$n  (with  its  i 

is  emphatically  the  Mediatorial  iR^tfl^on  which  Chriil 
came  into  the  World,  I  fay,  for  ari^  orie  openly  t^'d- 
or  tacitly  to  difown,  and  treat  withNe-gteci,  fuch  £-jiwda* 
mental  End  of  Chrift's  coming,  which  refpedts  in  -a  ipfecial 
Manner  his  PnV//y  'Office,  whereiit  -alfo  all  his 
and  diftinguiming'etlaYa&ers  areiftiktek'at,  is  \\\  u' 
ture  andConfcquence  to6  nearly  Broaching  toBl 
and  full  freighted  wkh  d&furdity^4ti?  more  than 
done  withDefign,asfeemsto  be  thd  Cafd-htre  inVie'w,-—  by 
reprefenting  as  if  peffortal  Righteoufneli  were'  •  the  ortly- 
Thing  that  avails  -to  obtain  the  Favour  of  Go&>  and-  on 
which  our  w^/<?Happinefs  is  -fofpekded,  *>  f<5  making  it 
properly  ourjuftifywtg  Rtghteoufnois,  aild  indeed  oiir-^w^ 
Righteoufnefs,  in  which  to  appear  'before  God  with-  Ac- 
ceptance. 

Now,  to  fet  this  in  a  true  Light,  1  (hall  produce  this 
Author's  own  Words..  That  he  might  fallen  Reprtiatb  on 
the  Expofitors  and  Preachers,  who  have  not  the  -  like  ex- 
travagantly magnifying  Thoughts  of  moral  V&ttu^  -;Nvith 
himfeif  (  tho'  /^  urge  it,  as  necefifary  under  it's  ^rope^ 
fcripturalLimitations)and  probably  to  prejudice-  theMiftdS 
of  his  unwary  unintelligent  Readers,  ihe'  thus  certfures-  their 
Notion  of  hisText,P0£.  1  7.  "That  it  reflects  Diihonour  6ft 
<c  Jefus  Chrift  theSon  of  God,  and  on  the  wholeCh  rift  fen. 
<c  Scheme,  which  be  came  to  fet  up  in  the  World.  <Dar  Sa- 
<c  viour  was  the  gpeatPreacber  of  Righteoufnefs  :  }*  at  this 
"  End  was  he  born,  and  on  this  grandDcfign  cam£  he-ift'to 
<c  the  World,  to  propagateVrutb  andVertue  amongMankind. 
<c  Ic  is  /to  &  only  this  Righteoufnefs  (that  fome  arepleafe'd 
"  to  ilyle  Filthy  Rags)  which  he  preaches  up  through  the 
*•  whole  of  that  divine  Svrmon  on  the  Mount  •,  which  con- 
*c  tains  the  Sum  and  Subftance  of  his  whole  Doftrwe"—*. 
To  countenance  whichAfTertion,he  cites  Matth.  7.24.6?^ 
But  with  what  propriety,  I  leave  to  be  determined  by  the 
more  judicious.  -  - 

However,  by  what  has  been  before  offered,  it  is  eafy  to 
judge,  who  it  is  that  ,"  feflecls  Dijhonour  on  Jefus  Cbri& 

I  2  "  the 


i4  ^VINDICATION/?/  divers 

"  the  Son  of  God,  and  on  the  whole  C£r/#;**S 
Surely,  if  our  Author  had  had  fuch  a  tenderRegard  (as  is 
insinuated;  for  theHonour  of  an/?,&theVitals  of  Chrifti- 
anity,  he  would  not  have  prefumed,  1  think,  to  overlook 
feme  of  the  main  &  effential  Ends  of  Chrift's  coming,  when 
enumerating  them  ;  nor  to  pretend,  that  the  grandDefign 
Was  only  to  fettle  aScheme  of  Morality,  as  a  fufficientRjgb- 
teoufnefs  ;  and  fo  by  a  ncceflary  Confequcnce  (  according 
to  Him  )  it  follows,  that  they  who  bear  thofe  Savings  of 
Chrijl,  which  be  Would  have  refer  merely  to  Morality,  and 
doetb  tbem*  are  the  only  wife  Men  in  the  Earth,  that  have 
built  their  Houfe  upon  a  Rock,  and  are  therefore  in  the  {kfr 
eft  and  moft  happy  State  of  all  Mankind.  But  furely.the 
Rock  here  intended,  is  CHRIST  ;  as  the  Apoftlc  Paul  ex* 
plains  it,  i  Cor.  10.  4.  in  Allufion  to  Ma/es's  fmiting  the 
Rock  in  the  Wildcrnefs,JV«w.  20.11.  And  the  fmiting  the 
Rock  with  a  Rod  is  emblematical  of  Chrift's  Sufferings, 
without  which  no  Streams  of  Grace  could  be  conveyed  to 
us*  He  is  therefore  faid  to  be  Stricken  and  fmitten  of  God* 
!&•  S3-  4>  5-  Hence  Chrift,  thisfpiritual  Rcck>  being  fmit- 
ten of  the  P'ather,  is  become  tbe  Rock  of  our  Salvation,  and 
4be  Fountain  of  Life.  From  him,  as  the  fmitten  Rock, 
flows  living  Water.  Joh.4.  14.  And  them  that  tbirft  after 
Rigbteoufnefs,  he  invites  to  come  unto  him  and  drink.  Joh.  7. 
37.—  In  vain  will  Men  hew  to  thcmfelves  Cifttrm  of  their 
own  5  they  will  prove  as  broken  Cifterns,  that  can  hold  no 
Water.  Their  Hope  will  make  them  afhamed,who  place 
their  Dcpendancc  on  moral  Vertuc  ;  notwithftanding  the 
liigheft  poffible  Attainments  in  the  Virtues  of  Morality, 
without  a  faving  Faitb  in  the  Righteoufncfs  of  Chrift, 
which  is  the  one  "Thing  f  and  above  all  Things)  needful. 

Befides,  if  we  confult  Matth.  5.  efpecially  the  third  wd 
£xtb  Verfes,  we  fhail  find  our  Author  greatly  mitt&ken,  in 
afrerting,that  it  was  /toand  only  this  moralRighteoufnefs, 
whichChrift  preached  up,inthe  wbole  of  his  divineSermon 
on  the  Mount. — 

Many  Arguments  might  be  drawn  from  thcfe  and  o- 
ther  Parts  of  that  Sermgn  of  Chriftj  to  evidence,  that  it  is 

Foitb, 


important  Doftrines  of  the  Gfffyel. 

Faith,  even  fuch  a  Faith  as  leads  the  Soul  out  of  Self,  to 
hunger  and  thirft  after  CHRIST  and  his  Right ewfne ft ,  un- 
der a  Senfe  of  our  own  fpiritual  P0wr/y,hath  the  Promife 
of  being  filed  or  fatisfied.     This  carries  in  it  the  Sum  and 
Subftame,  the  Eflentials  of  that  pure  and  holy  Religion  of 
Jefus,  which  he  has  taught  us  in  the  Gofpel  v  not  exclud* 
ing,   but  drawing   after   it  the  Pra&ice  of  moral  Duties, 
which  Chrift  has  enjoined  on  all  them  that  profefs  them- 
fclves  hisFollowers, — OurAuthorprocecds  to  fey,Pd£.i8. 
"  In  hisLife  andPractice  ht  fulfilled  nil  Right  eoufnefs^ot  to 
"  excufc  us  from,  but  fet  us  an  Example  of,  doing  like-. 
ic  wife.     Now,  is  that  which  the  Son  of  God-  tho't  worib 
"  bis  coming  down  from  Heaven  to  efiablifh  on  Earth,  that 
"  which  is  the  Bajis  and  in  fhort  the  whole  SuperftruRure 
*'  of  this  his  divine  Religion  :  To  recommend  which  to 
"  Mankind,  he  both  lived  and  preached  it  up,  and  haled 
"  the  Truth  ofhisDoftrine  with  hi<  moft  preciousBlood,  fhall 
"  we  call  this,I  hy, Filthy  Rtgs  ?  God  forbid !  God  forbid! 
"  fuch  a  Thought  fhould  ever  enter  into  our  Hearts,."— 
And  to  give  us  a  farther  Specimen  of  the  Odium  he  would 
caft  on  theDo&rinc  of  the  Expofitors  andPreachers,whom 
he  aims  at,  he  proceeds  after  this  Manner,—  "  But  if  ever 
"  fuch  a  Thought  fhould  enter  into  us,  we  fhould  be  more 
"  folicitous  to  call  it  out,  than  if  we  were  poffeffed  with 
"  fcven  Devils" —  However,  as  this  appears  to  ftrain  up 
moral  Venue  to  an  undue  and  dangerous,  if  not  to  a  blaf- 
phemous  Pitch,  which  I  think  enough  has  been  faid  to  dc- 
te6b  and  expofc,  therefore  I  lhall  further,  under  this  Head 
of  Remarks,  only  offer  the  following  Confiderations. 

I.  If  the  Errand  Chrift  came  into  the  World  upon,  was 
in  Fa6l  as  this  Author  reprefents  it,  then  it  appears  a  juft 
Inference, That  bothCnRisx  himfelf  &  hisdpojtles  (not  to 
mention  the  Prophets,  who  teftified  beforehand  concerning 
it)  muft  needs  have  been  Impoftcr slither  wilfully  mifreprc- 
fen  ting  the  Cafe,  or  elfe  greatly  mifunderftanding  it. —  For 
Chrift  faith  of  himfelf,  Matth.  18.  n.  The  Son  of  Man 
is  come  to  fa<v*  that  which  was  loft. —  Was  it  to  lave  Souls 
from  a  ioft  perilhing  State  in  Sin  ?  Or  was  it  only  to  favc 

Men 


t6  ^VINDICATION^/  divm 

Men  from  a  blind  Pagan  State,  from  Heathen  Ignorance 
and  Idolatry^  and  to  bring  them  into  the  Knowledge  and 
Practice  of  Morality  ?  According  to  our  Author  it  muft 
be  the  latter,  and  not  the  former,  that*s  intended,  as  the 
'End  of  Chrift' s  coming.  But  certainly  fuch  aThought  wou'd 
be  very  abfurd  and  blafphemous.  And  God  forbid  !  that 
any  fuch  mean  and  vileApprehenfion  of  theEnd  of  Chrift's 
coming  fhould  enter  into  our  Hearts.  God  forbid,  that 
.we  fhould  fuppofc,  this  was  the  only  or  the  main  End  of 
it !  — It  was  therefore  to  fave  Souls  from  Sin  and  Mifery, 
that  he  came  ;  as  is  before  proved.  And  Chrift  teftifies 
that  he  carrie  to  give  his  Life  a  Ranfom  fcr  many^  -Matth. 
20.  28.  Which:he  needed  not  to  have  done,. if  it  were  only 
to  fettle  a  Scheme  of  Morality.  But  the  Scriptures  teach  us 
better  Things  concerning  :the  Redeemer  of  Souls.  Sec 
i  Joh.  3.  5.  He  was  manifested  to  take  away  our  Sins.  Sb 
Chap.  4.  9,  10.  &  i  Tim.  1.15  —  And  in  this  View  the 
'Baptift  beheld  Chrift,  when  he  laid,  Behold  the  Lamb  of 
•Cod!  Joh.  i.  29* 

2.  According  to  this  Author's  Reprefentaticn  of  the 
End  of  (Thrift's  coming,  the  C&mmijficn  he  gave  to  hisD//- 
ciples,  and  the  Errand  he  fent  them  upon,  was  fuperior  to 
his  own  ;  which  would  be  an  Abfurdity  to  fuppofe,  and 
Blafphemous  in  a  high  Degree.—  Chrift's  Commiflion  was 
prior  zndfupericr  to  that  of  hisDifciples  -,  and  it  was  fore- 
told long  before  he  appeared  in  his  Humanity,  Ifai.  61. 
i,  2,  3.  Chrift  is  there  defcribed  as  anointed  tf  God>  and 
'fent,  to  preach  good  Tidings  to  the  Mseit,  tabind  up  the  bro- 
ken-hearted, to  proclaim  Liberty  to  'the  Captives ^and  the  open- 
ing of  the  Prifon-Doors  to  them  that  are  bound ;  to  appoint 
unto  them  that  mourn  in  Zion,  to  give  unto  them  Beauty  for 
AfoeS)  &c. —  Agreeably  to  this  his  Commifiicn  he  begins 
his  Sermon  in  the  -Mount :  Tho'  our  Author  pretends  it  is 
made  wholly  up  of  moral  Inftruftion*  which  does  not  reach 
to  the  binding  up  the  broken-hearted^or  doesMcra/ity  let  at 
Liberty  thofe  that  are^'led  Captive  by  Sin  &Satan. — -  Chrift 
himfelf  notes,  that  mhim  ^^  fulfilled  the  Prophet's  Pre- 
diction a  which  was. concerning  him*  Luk.  4. 18.  And  how 

aptly 


important  Doftrines  of  the  Gofpel.  &} 

aptly  he  proves  it,  and  acts  up  to  his  Commiflion,  is  wor- 
thy  of  our  Obiervatioh,  even  in  the  Beginning  of  his  &T> 
;;  the  Mount,  There  \ve  fee,  he  binds  up  the  broken- 
^d,  brings  good  Tidings  to  the.  Meek,  fupports  the  Poor 
in  Spirit  \vith  the  Promife  of  the  Kingdom  of  Heaven,  and 
comforts  them  that  are  Mourners  in  Zion  for  their  Sins,  and 
•opens  the  Prijon-  Doors  to  them  that  are  bound,  and  fets  the 
Captives,  under  Satan's  Power  at  Liberty,  and  promifes  the 
Benefit  oi  his  Kighteoufnefs  to  all  that  hunger  and  thirft  af- 
ter it.  Chrift  here,  in  jFV/,fulfills  his  Commiffion,by  pro- 
nouncing k.tileffmg  on  all  that  fuftain  thefe  diftinguilhing 
Characters,  as  we  find  Mattb.  5.  3,  4,  5,  6.  —  We  may 
further  note  it  as  a  ftrong  Proof  and  undeniable  Evidence 
of  his  Million  and  Commiflion  from  the  Father,  as  the 
true  Median  and  Redeemer  of  Souls,  we  find  him  faying 
in  his  Anfwer  to  John's  MeiTengers,  Mattb.  n.  5.  and 
Luk.  7.  22.  tfhe  Blind  fee ',  the  Lame  walk,  the  Lepers  are 
cleanfed*)  &c.  Now,  tho'  thefe  Things  were  actually  done 
on  the  Bodies  of  Men,  yet  they  had  a  fpiritual  and  myftical 
Meaning,  to  prove  ChriiVs  Sufficiency  and  Power  to  mi- 
ni fterHealing  to  the  Souls  of  all  that  came  or  mould  come 
to  Him,  by  Faith  in  his  Righteoufnefs  and  mediatorial 
Fulnefs.  —  What  I  have  here  offered  is  to  mew  the  high 
Commiflion  Chrift  came  into  the  World  invefted  with,  as  • 
the  Mediator  between  God  and  Man  -,  and  how  punctually 
he  has  fulfilled  the  Bufmefs  of  it  on  the  Earth  •,  not 
meerly  by  preaching  up  Morality, zn&  fetting  up  that  refined 
Scheme  of  moral  Vertue,  as  our  Author  fuggefts,  but  by 
eftablifhing  the  more  refined  &  excellentScheme  ofMan's 
Recovery  from  his  fallen  State  in  Adam,  and  from  all  his 
contracted  Guilt  and  Mifery  by  actual  Tranfgreflion  :  for 
which,  Chrilt  has  made  Juificient  Provifion,in  coming  up 
fully  to  the  Terms  of  his  Commiffion,  by  anfwering  both, 
the  preceptive  and  penal  Demands  of  the  Law.*— And  now^ 
thai  Chrift  might  itill  profccute  theTruftcommittedtohim, 
tho'  advanc'd  to  the  heavenly  Glory,  he  authorizes  his 
Difciples  on  Earth  to  carry  on  the  Work  given  them  to 
do  in  fubordinatioa  to  him,  and  puts  them  under  Com* 


8S  .^VINDICATION  <?/  divers 

miflion,  as  having  all  Power  committed  to  him.  Therefore 
iays  he  to  them,  As  my  Father  fent  me,  even  fv  find  I  you. 
Joh.  20.  21.  —  And  what  they  were  commanded  to  do, 
we  find  by  Matth.  10.  7,  8. — They  were  to  preach  the 
Co/pel,  to  heal  the  Sick,  cleanfe  the  Lepers,  r&'ifc  the  Dead, 
caft  out  Devils,  &c.  A  Work  fubfervient  to  what  Chrift 
came  upon,muft  be  carried  on  by  hisDifciples,according  to 
the  extraordinary  Meafures  of  Grace,  beftowed  on  them 
by  Chrift.—  Indeed  the  Difciples  preached  up  moral  Du- 
ties, (yet  under  a  Limitation,  different  from  our  Author) 
as  we  find  in  the  Acts  of  the  Apoftles,  and  in  their  fcveral 
EpisJIes  -,  urging  Chriftians  to  maintain  good  Works,  in  or- 
der to  maintain  theirChriftian  Chara6ler,as  having  believed 
in  God  our  Saviour,  and  thereby  demonftrate  theSincenty 
of  their  Faith  :  whofe  pious  Example  in  preffing  moral 
Duties,  hath  been,  is,  and  ever  will  be,  followed  by  all 
Chrift's  faithful  Embafladors,  to  the  End  of  the  World. 
But  ftill,  neither  the  Difciples,  nor  their  Followers  hinted 
at,  ever  prefum'd  to  confine  their  Inftru&ions  to  moral 
Vertue,  or  Duties  of  Morality.  For  to  them  was  committed 
the  Word  of  Reconciliation,  byChrift  ;  in  whom  God  is  faid 
to  be  reconciling  the  World  to  himfelf,  2  Cor,  5.  19-  They 
therefore  preach'd  the  glad  Tidings  of  Peace,  and  the  gra- 
cious Terms  of  Reconciliation,  name\j,*Repentance  toward 
Cod  and  Faith  toward  our  Lord  Jefus  Chrift.  A&s  20.21. 
Eminently  they  preach'd  up  Faith  in  the  Incarnate  Son  of 
God,  who  for  our  Sake  was  obedient  unto  Deatb,  vfhofuf- 
feredfor  Sins,  the  JusJ  for  the  Unjuft,  who  was  delivered 
for  our^O fences,  and  raifcd  again  for  our  Juftification.  — 
Thefe  are  fome  of  the  eflential  Ends  of  Chrift's  coming 
into  the  World,which  the  primitive  Preachers  infifted  on. 
Whicfyi  fliews,  that  Chrift  came  for  higher  and  more  excel- 
&»/£»<&,than  meerly  to  "  fet  up  aScheme  of  (even  Chrif- 
"  tian,)  Morality  amongMankind."  Whereas  if  our  ^«- 
/£?r's  Account  of  Chrift's  coming  were  true  (as  reprefented 
in  his  Difcourfe)  then  the  Commiflion  he  gave  to  his  Dif- 
ciples, muft  befupfrior  even  to  his  own  ;  but  the  contrary 
has  been  proved.  And  I  farther  pbferve^that  in  Propor- 
tion 


important  DoSfrir.es  cf'theGofpeL  89 

tion,  as  any  deny  or  cbicure  the  main  Defign  of  (Thrift's 
coming  into  the  World,  fo  far  (I  fay)  as  this  is  done  by 
any,  it  mult  appear  equally  blafpbeinout  arui  alfard. 

3.  Aother  Argument  is, — That  if  Chrift  was  born 
•and  came  into  the  World  only  to  fettle  the  Scheme  fo  highly 
applauded  by  ourAuthbr,then  hisWVrk  is  al  ready /////^W, 
and  he  has  Nothing  further  to  a  61  on  Man's  Behalf,  for 
having  once  fettled  this  Scheme,  it  feems  according  to  our 
Author,  Chrift  had  Nothing  more  to  do.  But  we  have 
a  mtire  fur e  Word,  than  this  Author's  Credit  will  reach,  in 
this  Cafe.  The  Scriptures  plainly  tell  us,  The  Man  Chrift 
Jefus  is  Mediator  between  Gcd  and  Man,,  and  as  Media- 
tor he  fuftaincd  a  three-fold  Office  when  on  Earth,  viz. 
the  Office  of  a  Prophet,  [and  of  a  Prieft,  and  of  a  King  : 
which  Offices  he  continues  dill,  tho'  in  Heaven,  to  execute 
in  the  Earth,  not  personally,  but  by  his  Agents  and  In- 
ftrumcnts.  He  flill  executes  his  prtphetick  Office  ;  and 
this  he  does  bj  his  Spirit  enlightening  us,  by  his  Word 
inftructing  us,  and  by  his  Minifters  diipenfing  the  Word 
and  Ordinances. —  Chrift  alib  ftill  executes  his  Kingly  Of- 
fice, in  common  Providence,  in  his  Church,  and  in  the 
Hearts  of  Believers.  Chrift  by  his  Kingly  Power  reftra  ns 
(as  he  pleafes)  the  Sons  of  Men,  both  Saints  arri  Sinners, 
from  the  open  as  well  as  fecret  WTickednefs  they  are  natu- 
rally inclined  to.  He  reftrains  by  his  Power  the  Perfe- 
cutors  of  his  Church  and  People  :  He  makes  the  Wrath  of 
Man  to  prajfe  him,  and  theRemainder  of  Wratb  be  reftrains. 
He  fubdues  by  hisPower  the  Stubbornnefs  of  Men's  Wills, 
and  brings  them  into  Subjection  to  his  holy  Law  r  and  a$ 
he  has  led  Captivity  Captive^  He  refcues  Souls  from  the 
Power  of  Satan,  and  tranjlates  them  into  his  civn  Kingdom t 
'the  Church  militant  here  below,  by  convrrtingGcace,  re- 
newing them  in  the  Spirit  cf  their  Minds^  fanctiiying  and  fic- 
ing  them  for  triumphal  Glory  ;  fo  that  where  he  /j,  there 
all  that  are  green  to  him  by  the  Father,  in  the  Covenant 
of  redeeming  Grace,  fhall  be  alfo  in  due  Time,  in  Anfwer 
to  his  mediatory  Prayer,  Job.  17.  24*  —  Thus  we  fee, 
Chrift  had  other  and  higher  Motives  in.  View>  when  he 

K  carat 


90  A  V  i  N~D  i  c  A  T  i  o  N  of  divers 

came  into  the  World,  than  to  meerly  fettle  a  Scheme  of 
Morality.  —  But  then  by  Way  of  Eminency,  we  are  to 
confiderChrifl  as  fuftaining  theOffice  of  zPrieft  -,  wherein 
theRedemption  of  Sinners  is  in  a  more  fpecial  and  primary 
Manner  concerned  :  And  his  Prieftbood  is  an  ever  lofting 
Priefthood.  He  has  once  offered  up  himfelf  a  lading  Sa- 
crifice, acceptable  to  God,  for  the  Expiation  of  Sin, 
Therefore  it  is  faid.  With  his  Strifes  we  are  healed :  And 
that,  becaufe  the  Cbaftifement  of  cur  Peace  was  if  fen  him. 
Ifai.  53.  5. — Agreable  to  which  theApoftle  Paul  remarks, 
that  we  ha'ue  Redemption  through  his  Blood^  even  the  Fcr- 
givenefs  of  Sins.  Eph.  i.  7. — The  fame  Thing  he  repeats 
in  Col.  i.  14.  —  See  alfo  Heb.  5.  7.  —  And  the  ApoftJe 
having  proved  the  Infignificancy  ti legal  Sacrifices,  inPoint 
of  fpiritual  Purification,  or  to  cleanfe  the  Soul  from  Sin, 
Heb.c)  13.  he  proceeds,  $.  14.  to  fay,  How  much  more  Jh all 
the  Blood  of  thrift,  who  through  the  eternal  Sprit  offered 
himfelf  without  Spot  to  Gcd>  purge  yourConfcicnces  from  dead 
Works  to  ferve  the  living  God?  —  Chrift  is  therefore  faid 

to  be  c  operated  for  evermore.  Heb.  7.  28. 

Having  thus  hinted  at  fome  of  the  Ends  and  Defigns  of 
(Thrift's  coming  into  the  World,  and  what  he  did  when 
here  below,  fuperiour  to  that  of  fettling  a  Scheme  of  moral 
Virtue  \  I  proceed  to  fhew,That  notwithflanding  all  that 
he  did  in  eftabHlhiiig,  as  well  as  refining  this  Scheme^  and 
what  he  has  done  in  his  higher  and  more  excellent  Acts 
relating  to  his  glorifying  God  in  the  Work  of  Man's  Re- 
demption, which  was  the  principal  Thing  aimed  at  in  the 
Father's  anointing  and  fending  him,  and  Chriil's  volun- 
tarily engaging  in  the  great  and  difficult  Service  of  a  Me- 
diator, his  Work  is  not  wholly  done  (as  before  has  been 
noted  with  Regard  to  his  Propherick  and  Kingly  Offices) 
but  this  of  his  Prieftfy  Office  he  continues  {till  in  the  Exer- 
cifc  and  Execution  of.  —  He  is  faid  to  be  our  Fore -runner^ 
entrcd  into  Heaven,  (Heb.  6.  20.)  to  appear  in  the  Prefence 
cf *  Qod  for  us.  (Heb.  9.  24. ) — And  he  appears  beforeGod 
as  orir  Advocate,  (i  Joh.  2.  i  ) — And  this  our  blefiedAd- 
vocate  with  the  Father  is  'abit  aljo  tcjav?  tvcn  to  the  litter- 

mo  ft 


important  Doftrines  of  the  Gofpel.  91 

moft  fill  that  come  unto  God  by  him,  feeing  he  ever  UvetJ?  to 
wake  Inttrceffion  for  them.  (Heb.  7.  25.)  —  It  plainly  ap- 
pears then,  from  what  has  been  faid  under  this  Head,that 
neither  Mofes,  nor  the  Prophets,  any  of  them,  that  teftified 
before-hand  of  Chrift's  coming,  nor  Chrift  himfelf,  nor 
his  Apoftles,  are  Vouchers  for  our  Author  :  but  unite  in 
witneffing  againft  his  Sentiments,  that  the  End  of  Chrift's 
being  born  and  coming  into  the  World  was  to  fettle  a 
Scheme  of  Morality,  either  exclufive  or  tranfcendent  to  all 
thoic  wonderful  Defigns,  I  have  refer'd  to  above,  that  ac- 
cording to  the  ScriptureChrift  came  for  and  partly  effedt- 
ed  when  here  on  the  Earth,  and  is  now  carrying  on  in 
Heaven,  by  Vertue  of  his  mediatorial  Authority,  Suffici- 
ency, and  boundlefs  Grace.  —  Unhappy  it  is,  that  thefe 
great  Things  concerning  Chrift  fhould  be  all  overlook't, 
and  as  it  feems,  with  Defign,  by  our  Author,  to  magnifie 
moral  Virtue,  whatever  becomes  of  the  Eflentials  of  Chrif- 
tianity.  —  Now,  what  the  Apoftle  Peter  awfully  fpeaks 
concerning  falje 'Teachers,  I  am  afraid  is  like  to  be  the  de- 
plorable State  of  poor  New- England,  and  the  Churches 
here,  if  the  Errors  advanced  by  ibmc  among  us  are  fuffer- 
ed  to  prevail.  See  2  Pet.  2.  1,2.  There  were  falfe  Pro- 
phets alfo  among  the  People,  even  as  there  floall  be  falje  Teach- 
ers  among  you,  who  — Jhall  bring  in — Here/ies,  even  denying 
the  Lord  that  bought  them,  and  bring  upon  themfehes  fuoift 
Deftruftion.  And  many  flwll  follow  their  pernicious  Ways* 
by  Reafon  of  whom  the  Way  of  Truth  Jhall  be  evil  fpoken  of. 
Now  .they  deny  the  Lord  Jefus,  who  deny  the  Divinity 
of  his  Peribn,  and  his  Satisfaction  •,  and  who  deny  any  of 
the  Fundamentals  of  the  Doffrine  of  Chrift  -,  either  the 
Do&rine  which  he  himfelf  taught  in  his  perfonal  Miniftry, 
or  which  his  Apofths  by  Commifiion  from  him,  and 
under  thelnfpiration  of  his  Spirit,  taught  after  his  Afccn- 
fion.  Such  may  well  be  ranked  under  the  Character  of 
them  that  arc  afbamed  cf  Chrift  and  of  hisWords,^  that  deny 
the  Lord  which  bought  us,  who  reject  the  Dottrine  delivered 
by  his  Apcttles  in  his  Name,  under  whatever  Pretence,. 
Chrift  and  his  Apoillcs  harmonized  in  their  Doctrine  ; 

K  ^  And 


92  '^VINDICATION^/  divers 

And  the  Apoftles  fully  agreed  among  themfelves.  Hence 
they  fometimes  bore ZTeftimony  to  one  another's  Doctrine. 
2  Pet.  3.  15.  —  Even  as  cur  beloved  Brother  Paul  atfo,  ac- 
cording to  theWifdom  given  unto  bhn^  bath  written  unto  you  \ 
as  alfo  in  all  bis  Epiftles,  fp  caking  in  them  of  tbefe  Things  : 
in  which  are  fomeTbings  hard  tobetmderftoodswhicb  they  that 
are  unlearned  &  unftable  wreft^as  they  do  alfo  the  other  Scrip- 
turcs^unto  their  ownDeftruftion.  Now,on  thisTcxt  I  ground 
anArgument,to  prove  the  divineAuthority  of  theDodtrinc 
of  Eleflion,  of  Original  Sin,  of  impute  dRighteoufnefs^^  o- 
ther  Doctrines  contained  in  the  Scriptures,  particularly  in 
Paul's  Epiftles,  which  protedantExpofitors  and  Preachers 
In  general  have  held,  and  for  which  this  Author  foftrong- 
ly  condemns  them.  The  Argument  for  Proof  of  theleDoc- 
trines  which  Paul  preach'd,  lies  here.     As  Peter  was  one 
of  Chad's  Apodles,fent  by  a  fpecial  and  immediate  Com- 
irriffion,  and  under  the  fpecial  Diredlion  and  Influence 
of  the  Holy  Spirit,  to  preach  the  Gofpel,to  difciple  allNa- 
tions,  laptijing  them  in  the  Name  of  the  Fathcr^Scn^andHoly 
Ghoft)  teaching  them  to  obferve  all  things,  wbatJoci'erCbrift. 
bad  commanded  them  •,    hence   in  this   Way  of    teaching 
and  obfcrving  all  Things  which  Chrift  had  commanded, 
that  Promife  was  his,  Lo^  1  am  with  you  afaay,  even  to  the 
End  of  the  World.  Matth.  28.  19,  20. — If  Paul  therefore, 
in  any  of  bis  Epi file's,  had  delivered  Doclrines  contrary  to 
the  Mind  of  Cbrift,  which  Peter  had  a  perfonal  and  very 
particular  Knowledge  of,  it  mud  be  fuppofed  he  would 
in  Faithfulnefs  have  corrected  Pc^Ts  Error  in  that  Cafe. 
But  Peter i  we  fee,  juftifies  and  confirms  thofe  Doctrines 
"Paul  had  delivered  in  his  Epidles  ;  yea,  tho'  fome  of  them 
were  bard  to  be  under/iocd^  and  fo"(  like  fome  of  the  Para- 
bles and  Sayings  of  Chriitj  required  a  clofe Application  of 
Mind   to  know  their  Meaning.    On  which  we  may  note, 
That  it  is  for  Want  of  a  mature  and  deliberate  G.-nfide- 
ration,  and  Inquiry  into  the  Nature  and  Authority, as  well 
as  Grounds  of  tbefe  and  fome  other  Scripture- Doclrines, 
ffetfome  (to  ufe  the  Apoftle's  Words)  who  are  unlearned 
%ndunftatie)  wreji  Paul's  HpifiltS)  even  as  they  do  alfo  the 

ether 


important  Dcffrines  of  the  Gojpel.  93 

ether  Scriptures,  unto  tMr  ownDeftruftion. —  If  then,  di- 
vine Inipiration  and  the  Teflimony  of  the  Spirit,by  whkh 
thefe  Apoftles  fpake,  has  any  Weight  with  ii$p  we  muft 
conclude,thefc  Dodrines  (however  contefted  and  ridicul'd 
by  fome  at  this  Day  )  yet  bejng  taught  in  Caul's  Epiftles, 
they  are  according  to  the  Mind  of  Chrift  •,  and  thofe  that 
deny  his  Truths,  however  hard  to  be  underftood,!  think, 
may  juftly  be  faid  to  deny  Chrift,  and  may  fear  that  he  will 
deny  them  before  bis  Father  which  is  in  Heaven,  according 
to  Mattb.  10.  33. 

But  I  have  yet  fomethjng  farther  to  add  on  Chrift'sBe- 
half,  and- in  Vindication,  as  of  the  Do&rines  we  are  here 
treating  of,  fo  of  thofe  that  pro fefs  them, 

It  is  worthy  of  our  Obfervation,  to  whom  the  Apoftle 
Peter  writes  his  Epiftles.  The  firfl  of  them  he  fuperfcribes 
thus, —  I'o  the  Strangers  fcattered  throughout  Ponttis,  &c. 
ELECT  according  to  the  fore- knowledge  of  God  the  Father. 
His  fecond  Epiftle  is  thus  directed,  To  them  that  have  ob- 
tained like  precious  Faith  with  us,  through  the  Righteoufnefs 
of  God  and  our  Saviour  Jefus  Chrift.  Thofe  he  wro^e  to, 
were  Chriftians  in  the  Apoftle's  Eye  and  Opinion,that  had 
been  inftruded  in  the  Doclrines  which  Peter^  and  Pauly. 
and  other  Apoftles  preached,  and  had  believed,  and  pro-v 
fefled  the  fame.  Now,  if  we  compare  thefeChara&ers  of 
thofe  he  wrote  to,  with  theApoftle's  Words  in  ^Pet.^.ij. 
Te  therefore,  beloved,  feeing  ye  know  thefe  Things  before ,  be- 
ware left  ye  alfo  being  led  away  with  the  Err  or  of  the  Wicked, 
jail  from  your  own  Stedfaftne'fs  :  What  other,  or  ftronger 
Evidence  do  we  need,  to  confirm  our  Faith  in  thefe  Doc- 
trines, taught  in  Paul's  Epiilles,  and  in  other  Parts  of 
Scripture  ?  It  is  plain,  they  whom  the  Apoftle  wrote  to, 
had  known  thefe  Doctrines,had  been  thoro'ly  inftruc'ted  in 
them,  and  were  notStrangers  to  them  :  However  he  cau- 
tions them,  in  a  Day  of  Temptation,  to  beware  left  they 
being  led  away  with  the  Error  of  the  Wicked  (viz.  whom  he 
had  before  defcribed  the  unlearned  and  unstable,  i.  e.  Men 
that  were  willingly  ignorant  cf  thefe  Things,  and  of  an  un- 
found  Mind,  who  pervcrtedlhe  Scriptures,  to  invalidate  the 

Doilrines 


94  '-^VINDICATIONS/  divers 

Doftrines  contained  therein,  and  make  them,  if  pofiible, 
ferve  to  promote  Error)  fall  from  tbeir  own  Stedfaflnefs:  It 
feems,  they  had  been  taught  thefe,  and  otherGpfpel- Doc- 
trines, from  their  firft  Acquaintaace  with,  and  Profeffion 
of  Chriftianity,  and  were  in  fome  Meafure  eftablijtfd  in 
them  •,  yet,  were  not  fo  out  of  all  Danger  by  Seducers,  but 
that  they  had  need  be  upon  their  Guard. —  It  is  beyond 
all  Contradidlion  then,  I  prefume,  that  the  dpofiles,  in 
thefe  and  all  other  Points,  harmonized  with  their  Lord 
and  Matter  Jefus  Chrijt  ;  as  by  the  Power  and  Influence 
of  his  Spirit,and  in  hisName  and- under  hisAuthority,they 
fpake,  and  delivered  thefe  Things  to  us.  And  we  have 
the  Teftimony  even  of  Devils,  confirming  it  by  one  of 
their  officious  Agents,  who  followed  Paul  and  the  other 
Miniflers  that  accompanied  him,  and  who  contrary  to  her 
own  and  herMafter'sGains  was  conftrained  to  cry  out,and 
fay,  fbejt  Men  are  the  Servants  of  the  Moft  High  God, 
•which  [hew  unto  us  theWay  of  Salvation. (  Act. 16.  i7.)Now, 
the  Method  they  took  \njhewing  Men  the  Way  of  Salvati- 
cn,  was,  by  'preaching  CHRIST,  and  the  Doftrihes  he  had 
directed  them  to  preach  ;  particularly,  the  Do6trine  of  a 
perfonal  and  eternal  Election  of  Grace,  the  Doctrine  of  Ori- 
ginal Sin,  of  Redemption  by  the  Blood  of  Chrift^  of  Juftiji- 
catlon  by  Faith >  ofimputcdRighteoufntfs,  of  efficaciousGrace, 
&c.  which  have  been  confidered  in  the  foregoing  Part  of 
thefe  Remarks.  They  alib  preached, both  to  the  Jews  and 
a l/o  to  the  Greeks,  Repentance  towardGod,  and  Faith  toward 
ourLordJejusChritf  -,  and  teftify'd  toBelieverstheNecefTity 
of  a  holy  Pradice,  prefiing  on  them  theDutiesof  theChrii- 
tian  Life,  in  a  plain  and  powerful  Manner. —  It  may  be 
proper  now  to  look  a  little  into  Pj^/'sTeflimony  concern- 
ing himfeif,  and  fee  what  he  fays  in  his  own  Behalf,  and  in 
Kefpect  of  the  Doclrines  he  had  preach'd.  He  makes  that 
lblernnAlTeveration^Ad.2O.2O,27.)/^/  back  nothing  that 
ivas  -profitable  to  you  —For  I  have  notjhunned  to  declare  unto 
you  all  the  Counjd  of  God.  —  Now  if  thefe  Dodrines  I  have 
treated  of,  are  not  really  a  Part  oi' God's  Counjel,  or  are  not 
truly  profitable  to  Men,  Paul,  and  the  other  Apoftles  and 

Preachers 


Doctrines  of  tke  Gojpel.  93 

Preachers  of  the  Gofpel,  in  thelnfant- State  of  Chriftianity, 
muft  be  deemed  great  Iwpoftors,  and  deligning  to  deceive 
the  World  to  a  monftrous  Degree.  But,  how  horrid  is  this 
for  any  to  imagine  !  Tho'  perhaps  there  be  Tome  of  PauPi 
Director's  among  us,  and  Pretenders  to  correct  the  Scrip- 
tures, who  may  think  it  high  Time  to  blot  fome  Texts 
out  of  the  Bible*  as  they  have  declared  for  erafing  thefe 
Doctrines  out  of  our  excellent  Affemblys  Catecbijm. — • 

I  hope,  the  candid  Reader  will  excuie  this  long  Excur- 
fion,  occafionedby  a  Pamphlet's  corning  to  my  Hand  as  I 
was  tranlcribing  my  Papers, intitled,  "A  Narrative  of  an 
unhappy  Contention  in  the  Church  at  AJhford  in  Connsc'- 
ticut9&£.  published  by  their  late  Paffor  :"  In  which  a^re 
fundry  grofs  Arminian  Errors,  or  worfe,  as  I  apprehend, 
calculated  to  deftroy  the  Faith*  and  fubvert  the  Religion 
profefieq  in  thefe  Churches.  * 

But 

*  The  Gentleman  refer'd  to  above,  is  Mr.  JohnBafs,  late  Miniiler  of 
JjkfGrd)  who  was  discharged  from  his  Paftoral  Office  there,  the  Rea- 
fons  whereof  we  have  given  us  by  himfelf,  in  \\\^Narratieve — name- 
ly, His  changing  bis  Sentiments  concerning  Several  Dv&tines,  profeil  in 
this  Land,  from  the  firft  Settlement  of  Chriftianity  here,  and  plainly 
revealed  in  Scripture,  according  to  the  united  Judgment  of  that  ve- 
nerable  Confociation  that  difmified  him. —  As  he  informs  us  in  the  Be- 
ginning of  his  Pamphlet,  at  his  Settlement  (Anno  1743.)  he  profejfed 
himfelf  to  be  if  the  Calvinian  Clafs  ;  and  as  fitch  remained  for  federal 
Ttars,  yet  all  thaffime  fufpe fled  o/Arminianifm,  &c.  And  upon  it  he 
fays  "  Cal<vlnl flick  Principles  I  then  found  to  be  at  thisDay  zClergy- 
"  mans  main  Defence,  the  bed  he  can  hit  upon  to  provide  him  Food 
"  and&w;sw*/,  and  to  fix  him  in  the  good  Graces  of  the  Populace  : 
"  Infer ef  let  this  Way." —  Truly  it  gives  juft  Ground  of  Sufpicion, 
that  this  Gentleman  made  a  Profeflion  of  the  Cal<viniftic  Dodlrine,  at 
his  Settlement,  and  for  fome  Time  after,  from  thofe  mercenary  Views 
he  fpeaks  of. 

It  docs  not  appear  but  that  thofe  zealous  and criticalHearers  he  fpeaks  of» 
were  Pcribns  of  Integrity,  as  well  as  found 'in  the  Faith,  and  orthodox  in 
their  Principles ;  and  doubtlefs  they  found  their  Minifter  to  be  of  a 
temporizing  Difpofition  and  Conduct.---  They  are  highly  to  be  com- 
mended, for  their  Care  to  fupprefs  Error,  and  to  maintain  the  Faith 
tnce  deliver ai  to  the  Seiintf,  which  all  that  profefs  Chriftianity  fhould 
font  end  mrntjHyfor$to&  not  to  be  carried  about  with  e<vcrj  Wind  of 'Dye* 
trine,  as  too  many  are  *at  this  Day  apt  to  be  captivated  and  infnared 
by. —  But,  thefe  Hearers  of  his,  itieems,  were  too  critical  and  judi- 

cittr, 


$6  ^VINDICATION^/  divers 

But  to  return  to  the  Point  in  Hand,  To  deny  the  Dec- 
trims  of  Chrift,  is  to  denyCnaisT  :  and  to  deny  the  great 
Ends  of  his  coming  into  the  World,  as  our  Author  in  the 
Difcourfe  under  Examination  has  done,  mult  refieft  Dif- 

grace 

•  cious,  as  well  as  zealous  for  the  Truth,  to  be  drawn  to  deny  tie  Faith 
they  had  received  and  profeffed,  and  -with  their  Pallor   to  run  into 
Error  y  notwithstanding  all  his  Artifices  to  hold  his- Station  and  act 
under  Difguife,  as  he  had  done  in  Years  pall,  by  his  own  Confeffion, 

•  and  as  is  reported,  covertly,  to  betray  that  People  into  the  like  Ar- 
minian  Delufions  with  himielf. 

Now  that  he  has  fallen  from,  and  denies  fome  of  the  mofl  important 
Doctrines,  contained  &  taught  in  the  Gofpel,  is  evident.— He  begins 
(Pag.  i  3.)  with  that  of  Original  Sin.-—  But  as  I  have  infilled  on  this 
Topick,  in  the  foregoing  Remarks,  I  refer  theReader  to  what  is  there 
offered  in  Vindication  of  t\i\sDo£lrine,—  andlhall  here  only  obferve, 
that  this  Gentleman  appears  to  me.  inconfificnt  with  himfelf.     For  he 
fays,  Pag.  14.  "  God  in  his  Wifdom  and  Righteoufnefs  faw  fit,  not 
"  "only  to  turn  them  [i.  Q.Adam  andji-z;/]  out  of  theGarden  o£&/r»— 
"  but  alfo  to.  fentence  them  to  a  State  of  wearifom  Labour,  abun- 
«'  dant  Sorrow  andTemptation,and  after  this,to  return  to  theGround, 
"  from  whence  they  were  taken  :  This  was  to  them,  a  Punimment 
'  •'  of  their  Sin  ;  but  the  Effects  of  it  did  not  terminate  here  ;  for  I  find 
"  that  God  took  Occzfionfor  this  Sin  to  lay  the  fame  Sentence  upon 
"  all  their  Pofterity."—     On  which  I  argue  thus, 
It  is  certain,  that  God  who  is  the  Judge  of  all  tbe  Earth,  mull  and  will 
Right:    But  can  ft  be  polTible  in  Reafon,.or  confiilent  with, Scrip- 
ture, to  fuppofe,  that  t\\t  fame  Sentence,   pronounced  OK  Adam,  mould 
defcend  to  his  Pofterity,  if  he  had  not  flood  as   their  common  Head  and 
Reprcfcntati-~ue  in'that  firft  Covenaat  God  made  with  him  ?  Or  how 
could  his  Offspring  Pnare  with  him  in  the  Penalties  of  his  Sin  (  as  is 
owned  by  this  Author)  if  there  were  not  the  Communication  of   Sin 
from  him,  and  Gidh  lying  on  them  ?  ---  It  therefore  appears  to  me, 
that  by  his  Con ceffions  here,  he  has  given  up  the  Point  in  Debate, 
riQtwithftandihg  theArguments  he  produces  to  the  contrary  ;  and  by 
neceiTary  Confequence  owns  the  Doctrine  of  Original  Sin,    which  he 
would  be  thought  to  deny. 

Ift.this  Narrative  the  Author  denies  the -Doctrine  of  Eleftion,  of  which 

I  have  alfo  briefly  treated  in  the  foregoing  Remarks  ;  therefore  mail 

only  add  here,  that  to  deny  the  Doctrine  of  Elettion,  does  mantfeftly 

*  impeach  \\\.^lnJinityyabfoluteSG-i>ereign^y^n^.  Uncbangeablenefs  of  GOD.— 

Lh  <whom:s  no  'variablencjs,  neither  Shadow  of  turning.— -  He  is  in  one 

Mind,  and  who  can  turn  bim1?    He  £  erf  or  met  b  tbcTtxng  that  is  appoirtf- 

sd  { or  that  he  has  appointed  )  for  me.—  JR  a  Word,    it  is   to  affume 

God's  Prerogative,  *ud  a  placing  Mail  in  (rod's  Stead,  ia.  the  Matter 


important  Doftrines  of  the  Gofpel.  97 

"grace  and  Contempt  upon  him  :  it  truly  refers  D/fionour 
upon  iheSon  ofGod.and  upon  the  wbolcScbcme  of  Redemption 

L  j-)V 

of  our  Salvation  :  -:  Which  leads   to  make  Man  the  Author  of  his 

own  Salvation,  and  not  God.-  The  Doctrine  alib  of  the  fpecial  Re 

Jtmption  by  thrift,  of  thofe  gh>tn  htm  fy  thtFatber,  thisAuthor  denies  • 

Andinfinuates  the  Dodrine  of  umver/ai  Redemption  ;  to  prove  which 

ic  offers  Tome  Scriptures,  that  appear  to  me  very  wrongly  applied 

and  among  others  brings  thofeWords  of  our  Saviour,  %  *  L  ,6  And 

by  this  he  manifeitly  intends,   that  the  Belief  or  JW/A  Chrift  there 

ipeaks  of  is  in  Man's  own  Power,  and  fo  the  Agency  of  the  HohSpi- 

jv/in  a  \\ay  of  fpecial  Grace  is  fuperfeded.-  Therefore  under  his 

fourth  Head  treating  of  Regeneration,  he  tells  us,this  ".includes  an  in- 

«  Se,nP/°?,sSorrow'excitcdby  a  View  of  the  Love  of  God  and  Jefus 

Cnnit.  —  An  ingenuous  Sorrow  !  So  that  according  to  him,  Man's 

Regenerations  Converfion  depends  on  his  own  /»**«*«,  Difpofition, 

orhis  being  of  a  pliable  Temper,  eafily  drawn,    and  by  fome  happ^ 

Gift  of  Nature,  led  to  contemplate  or  */„„  the  Love  Of  God  and   Jf,L 

Umjl.     But  this  is  not  according  to  the  Defcription  the  Apoftle  Paul 

gives  us,  2  Cor.  7.  io.  where  it  is  termed  a  GW/y  (and  not  meerly  an 

ingenuous)  Sorrow  that  leads  10  and  iflues  in  evangelical  RePentance,a 

Repentance   not  to  h  rip*.  tcJ  of  ;   which  Repentance  KtoSalvatio*. 

not  to  be  repented^  it  mull  finally  iffue  in  eternal 

l 


j 

deied  A    r"6  S-h?ianl3  P-/™-  in  G  race.     This  is  aifo 

led  by  the  Author  of  the  Narr«tw  under  our  Confideration  here  - 


iraon    ere  - 

^equently  the  i,lgenuous  Strrw  he  fpeaks  of,  according  to 
any  consent  Senie  :  can  mean  no  other  than  a  meer/,^/  Sorrow,  Oy 
tk 


, 
ic  being  meerly  natural,and 

---  But  if  <s  Holinefs 


-    heff,  . 

is  the  hffeft  of  a  divine  Operation  upon  the  Mind/1  Then  AV^r- 
/^  muft  be  of  the  fame  Original,  as  one  of  the  firft  Fruits  of  Holi- 

cenH  Twg  V\USuy  t  O^'^/  G^  "'  a  fupernatural,  tranf- 
cendant  Work  of  the  Holy  Spint,  in  all    the  Parts  of  it.-—  What  be- 
ics  then  of  his  ingenuous  Sorrow  ?  —  It  mews  us  indeed,  how  fond 
fome  Perfom  are  of  ^W  and  ™%*™  Phrafes,  toamufc  theWorld 
and  mafk  their  Errors,  under  plaufible  Appearances,    by   a  double 
meaning  m  their  Manner  of  expreffing  Things  of  a  relig  ous  Nature 
From  whence  we  may  gather,  that  ahho'  in  thisAVr^/,4  theAuthor 
has  produced  fome  particular  Texts  of  Scrip**  to  fupport  hisErron 
however  wrongly  applied,  yet  hismainDependance  is  on  Mr  7W/rV 
Sennments,  to  whom  he  often  refers  his  Readers  for  a   full  Decifion 

^r  W  V"  DrCbate;  uWhCn  kis  Wdl  kROWn'  that  the  Principle 
that  vVmer  has  cfpoukd  have  been  condemned  as  erroneous,and  con- 

to  Scnpture-Do^tnne,  by  the  Confent  of  Protects  in  general; 
Before  by  all  thelobcrer  and  more  judicious  Partof  them,  from  the 

nmg  of  the  Reformation;  therefore  to  be  juftly  fufpefted  as  of 
a  poifonous  Nature,  deftrudlive  to  vital  Religion.-  And  it  is  much  to 
tc  lamented,  that  any  fiiould  be  found  among  us,  in  Uicfc  Churches 

ff 


98  -^VINDICATION*?/  divers 

by  him ;  and  Ib  upon  the  Wifdom  of  God  in  aMyftery+eve* 
the  hiddcnWiidom  which  God  ordained  before  theWorld  uniy 

of  New-England,  and  in  the  Miniflry,  levened  with  fuch  a  Spirit  of 
Oppoiition  to  the  Truth  as  it  is  in  jfcfus. 

I  mall  only  add,  in  my  Remarks  on  this  Narrative,  That  dieCoti/eciatioii 
which  acted  in  Mr.  Bafss  Difmiffion,  are  reprefented  by  him,  as  pro- 
ceeding in  an  arbitrary  Manaer  toward  him  and  fome  of  the  People 
of  J/bfird,  tenacious  of  the  like  Errors,  and  which  probably  he  had, 
by  his  Infmuations,  drawn  them  ignorantly  into.  The  pretendedCom- 
plaint  is*  The  fuperfeding  of  a  Vote  previoufly  paffcd  in  thatChurch, 
viz.  That  in  Cafe  of  Difficulty  arifmg,  the  Matter  fliould  be  decided 
by  a  Council  mutually  chofen  by  them  -,  or  to  that  Purpofe.—  Which 
"Mx.Bafi  appears  by  hisAccount  to  have  infifled  on ;  but  was  denied. -- 
For  which,  J  think,  there  was  good  Reafon. 

A  Council  mutually  chofen  mufl  have  each  of  the  contending  Parties 
Confent  ;  which,  as  he  relates  the  Cafe,  cou'dn't  be  obtained  theji. 

And  farther  I  fuppofe,  Mr.  Safs  was  not  ignorant,  that  the  Legiflative 
Power  in  Connecticut  Government,  had  long  fince  patted  a  Law,  that 
all  Matters  of  the  fame  Kind,  in  Churches,  thatcou'd  not  be  decided 
and  healed  within  themfelves,  mould  be  determined  by  a  Con/cciation 
of  Elders  andMellengers  of  Churches,  within  theLimits  of  thatCW/?/j>, 
where  fuch  Difference  was  fubfifting. —  Thefe  Gentlemen  then  acted 
a  wife  and  laudable  Part,  agreable  to  their  own  Conftitution.  But  to 
this  Method  of  Procedure  Mr.  Ba/s  objects,  and  labours  to  evade,  it's 
likely,  to  obtain  a  picked  Number  of  Elders  to  favour  his  Caufc,  and 
continue  him  to  aft  with  the  likeDifguife,as  inYears  pail  he  had  done. 

With  Regard  to  the  Procedure  of  that  venerable  Confociation,  fomuch 
complain'd  of  in  this  Narrative,  I  (hall  take  the  Liberty  to  fay  j  It  is 
to  me  a  hopeful  Omen,  That  God  has  Mercy  in  Referve  for  thefe 
Churches,  and  will,  it's  hoped,  appear  to  defend  them  againft  the 
Growth  of  Arminlan  and  other  corrupt  Opinions,  and  eftablim  them 
in  the  Doctrines  of  theGofpel ;  when  we  find  fuch  aNumber  of  Rev. 
Minifters,  with  their  Delegates,  united  in  their  Refult,  (  nemine  con- 
tradicente)  determined,  from  the  Soundnefs  of  their  Faith,  and  well 
grounded  icriptural  Principles,  to  appear  for  :he  Trath,  and  fupprefs 
Error,  and  as  Inflruments  [we  truft  ]  in  God's  Hand  to  refcue  that 
poor  People  ofjffiforJ,  from  the  Rdin  impending  over  them,  with  a 
threatning  Afpedon  their  Children  after  them,---  and  alfo  to  con- 
vince their  Pallor,  if  poiilble,  and  recover  him  from  the  Errors  he  had 
unhappily  fallen  into.  I  pray  God  to  flrengthen  their  Hands  in  the 
Caufe  of  Chrift,  and  llir  up  others,  that  they  may  alfo  appear  forihe 
Defence  of  theGofpel,  and  make  a  vigorous  Stand  againil  the  growing 
Corruptions  of  the  prefent  Day,  both  in  Doctrine  and  Manners.-.— 

What  I  have  offered  by  Way  of  Remark  on  fome  Paffages  of  this  Nar- 
rative, does  not  proceed  from  a  DilafFeclion  to  theAuthor's  Period., — 
but  from  an  awfulApprehenfion  of  the  fmkingState  cfthefeChurches, 
if  the  Sentiments  tins  Gentleman  has  exhibited  to  the  World,  iliQuld 
be  iwffered  in,  Providence  to  prevail.  Which  God  in  Mercy  prevent ! 

our 


important  Doffrines  of  the  GofpeL  99 

vur  Glory,  i  Cor.  2.  7,  Do's  it  not  mod  evidently  dishonour 
CHRIST,  to  reprefent  him  only  as  a  Preacher  and  Pattern 
of  moral  Rightcoufnefs  ;  and  at  the  fameTime  to  conceal 
that  great  Gofpel -Truth,  our  being  by  his  Obedience  made 
Righteous  ?  nor  fo  much  as  hinting,  as  if  Men  were  natu- 
rally deftitute  of  true  moral  Vertue  \  when  in  Fact  the  De- 
pravity contracted  by  the  Fall,  has  fpread  it  felf  in 
its  forrowful  Effects  on  all  Mankind,  and  brought  an  uni- 
verfal  Darknefs  and  fpiritual  Death  on  all  the  Faculties  of 
humanNature  ;  fo  that  now  Men's  moral  Agency  naturally 
leads  them  only  to  Evil,  and  not  to  that  which  is  Good, 
as  has  been  before  obferved.  And  yet  our  Author  re- 
duces the  Religion  of  JESUS  to  a  meer  refined  Syftem  of  mo- 
ral Vertue,  or  the  Religion  of  Nature  ;  which  appears  the 
worle,  when  it's  confidercd  withal,  how  luperlatively  this 
natural  Religion  or  moral  Vtrtue  is  dignified  and  exalted  by 
him,  in  his  reprefenting  it,  not  only  as  "  the  new  Nature 
of  right  Aftion,  which  good  Men  are  faid  to  put  on," 
but  as  "  the  ultimate  View  of  GOD  in  all  hisDifpenfations," 
yea,  as  "  thcfupreme  Dignify  of  GOD  himfelf."^-  Let  every 
one  now  judge,whether  there  is  not  a  greater  Appearance 
of  Abfurdity  and  Blafphemy.  in  what  this  Author  has  dif- 
courfed  in  undue  Applaufe  of  Morality,  to  the  Difparage- 
ment  of  the  Mediator  and  his  Defign,  than  tl^re  poffibly 
can  be  in  our(pretendedX^rm^//^g  of  moral  Vertucjx  the 
Righteoufneffes  of  the  very  bctl  Men  upon  Earth  ;  always 
to  be  underftood  with  the  Limitations  and  Reftriclions 
that  have  been  offered,  and  not  in  an  abfolute  Senfc,  as 
this  Author  vainly  infmuates,  and  wou'd  have  the  World 
believe,contrary  to  known  Fact,  and  without  the  leaft  Co- 
lour of  Reafon. 

I  .come  now  to  the  lafl  general  Head  of  Remarks  pro- 
poled,  which  was, 

V.  To  refolve  thefe  two  Inquiries  ;  (i.)  Whether  our 
Author's  reproachful  Defcription  of  the  Religion  of  Prote- 
itants  oppofed  by  bin:,  (particularly  as  exprefied  in  the  jtb 
and  %th  Pages  of  his  Difcourle)  be  not  fairly  applicable 
rather  to  his  own  Religivn+fafgr  as  we  have  it  exhibited  in 

L  2  this 


ioo  ^VINDICATION  of  divers 

this  his  Difcourfe  ?  —  And  then  (2.)  Whether  the  Objec- 
tions which -.be  has  framed  and  pretended  to  Anfwer^  in  Re- 
lation to  £«Difcourfe .  (at  the  Clofe  of  it)  do  not  really  ft  and 
good,and  contemn  a  true  &  jttftDefcription  ofitjn  it9 s Nature 
and  Tendency -,  no  twit  branding  his  laboured  Solutions  ? 

I.  The  firft  Inquiry  is,  Whether  the  Author's  faveffives^. 
ir  the  reproachful  Defcription  he  has  given  of  the  Religion  of 
Proteftanvs  cfpofed  by  him>  in  his  Difcourfe  (particularly  his 
Refactions  \n  Pag.  yth  &  8th  )  be  not  fairly  applicable 
rather  to  the  Religion  pleaded  for  and  recommended  by  himfelf 
in  this  his  Difcourfe.  f 

He  reprefer:s  the.  pure  and perf eft  Religion  of  JESUS, 
as  by  Means  of  thePrinciples  which  he  oppofes,  "  turn' din 
<c  many  Places  into  an  idle  Speculation,  a  myfterious  Faith, 
*c  a  feiijekfs  Superjiuion^  and  a  groundless  Recumbency." 
New  the  Queftion  is,  Whether  thefe  dark  Characters  do 
not  mare  properly  belong  to  the  Religion  our  Author  pleads 
for,thau  that  he  inveighs  againfl  ?  And  I  ihall  freely  offer 
my  Sentiments  on  this  Point,  however  difagreable  they 
may  be  to  him,  or  others  :  Not  with  a  Deiign  to  preju- 
dice the  Minds  of  any  againfl  his  Perfon,  or  injure  his 
Name,  but  to  convince  him  (if  poffible)  ot  the  pernicious 
Tendency  of  his  Difcourfe,  and  to  warn  others  againfl  the 
dangerous  Tenets  he  there  efpoufes  and  urges. 

( i .)  As  to  idle  Speculation^  Difcourfe  ieems  evidently 
to  abound  with  it.  For  fuch?it  plainly  appears  (I  think)the 
darling  Sentiments  of  this  Author  are,^f>.  That  \\~\zgrand 
*Defign  of  Chrifl's  coming  into  the  World  was  only  to  fet 
tip  the  Cbrifiian  Scheme  \  and  that  this  in  Sum  and  Subftance 
is  but  a  more  refined  Syftem  of  Mordiiy,  enforced  by  fome 
fecuimr  Motives  :  nor  is  his  Pretence,  that  "  our  whole 
^  Happinefs  is  fuipendcd  on  racra.1  Virtue^  or  our  perfonal 
"  good  Behaviour,"  any  other  than  a  meer  -idle  Speculation. 
If  we  receive  thefe  Principles  of  his,  our  Dcpendance 
for  Justification  in  tlie  Sight  of  God  muft  be,  not  on  the 
Right eoufnejs  whiib  -is  </GW  *)'  Faitb^  but  on  that  which 
is  of  the  Lcnv.  Whereas  divine  Revelation  affures  us,that 
is  bums  of  none  EJfefi  unto  you,.e&hofec\'er  of  yc : 


important  Doftrines  of  the  GofpeL  101 

justified  by  the  Law  ;  and  that  as  many  as  are  of  the  Law, 
are  under  theCurfe.  Gal.  2.  10.  &  5.  4.  —  Such  therefore ' 
can  obtain  only  an  imaginary  Juftification,and  fo  no  better 
than  an  imaginary  Title  to  Happinefs.  What  thenmufl 
thefePretences  of  \ti\sAuthor  bc,more  than  idkSpeculations? 
The  main  Principles  he  holds  and  advances  in  his  Dif- 
eourfe,  appear  to  me  at  beft  but  idle  Theory,  fpeculative 
Abfurdity,  without  any  folid  Foundation  in  "  Scripture, 
or  Reafon,  or  even  common  Senfe."  —  And, 

2.  AstotiyftertousFaitbi  which  our  Author  adds  to 
his  idle  Speculation,  how  aptly  (tho*  perhaps  inadvertently) 
hath  he  given  us  a  further  Defcription  of  his  own  Religi- 
on ?  Delineating  to  the  Life,  what  that  is  by  his  own 
ConfefTion  ami  publick  Declaration,  That  "  to  fet  up  the 
"  Chriitian  Scheme,  the  moil  refined  Syitem  of  moral  Ver- 
"  tue  that  ever  the  World  v/as  bleffed  with,  was  the  grand 
"  D^n  of  CHRIST'S  coming  into  the  World  ;"  and  that 
this  moral  Vrcrtne  is  the  "  Ba/is,and  whole  Superstructure  of 
the  Chriftian  Religion";  and  that  "  the  whole  of  Man's 
Happinefs  is  fufpended  on  his  perfona!  good  Behaviour"; 
and  that  "  this  is  the  Condition  of  all  God's  Favours  to 
us,"  &c.  Confequently,  that  our  whole  Happinefs  is  with- 
in the  Compafs  of  our  own  Power ;  which  muft  imply  a 
mighty  Opinion  of  our  Self-Sufficiency^  and  the  certain  Va- 
lidity of  Self-Rigbteoufnefs.  To  believe  all  which,  is  to 
believe  Things  in  their  own  Nature  incredible,  contradic- 
tory to  the  general  Current  of  Revelation,  and  repugnant 
even  to  theDictates  of  enlighten'd  Reafon  andConfcience  : 
therefore  it  may  juftly  be  called  a  myfterious  Faith  indeed. 
But  ili rely  this  is  not  according  to  the  Faith  of  God's  Eleft^ 
and  an  acknowledging  the  Truth  which  is  after  Godlimfs* 
in  Hope  of  eternal  Life,  which  God  that  cannot  lie,  promt  fed 
before  the  World  began.  (Tit.  i.  1,2.)  Such  as  difown  the 
Doclrine  of  Eleftion^  of  the  Covenant  of  Redemption,  of 
Original  Sin,  of  efficacious  Grace,  and  in  a  Word,  of  its 
being  the  grand  Deilgn  of  the  Mediator,  to  atone  for  &";/, 
a- >d  i-i-'mg  in  cverk ft ir.g Right eoufatfs,  zndjufftfy  Many  \  as 
held  forth  in  the  Scriptures,  arc  in  Danger  (it.  not  come  to 

that 


IP2  :  ^VINDICATION^/  divers 

that  Length  already)  of  denying  theLord  that  pur  chafed  his 
Church  with  his  own  Blood,  of  renouncing  the  Doctrine  of 
the  ever  blefTcd  TRINITY,  and  exploding  what  is  without 
Controverfy  the  great  Myftsry  cf  Godlinefs,  God  manifest  in 

the  Fle/h. The  Faith  that  this4-Uthor  profefles,  in  the 

Difcourfe  before  us,  is  not  that  Faith  which  the  Apoftles 
preached,  lived  by,  and  kept  unto  theDeath.  (See  Gal.  i. 
23.  &  2.  1 6, —  20.  &  2  "Tim.  4.  7  )  The  Apoitle  declares 
he  had  kept  the  Faith,  the  fame  Faith  he  had  preached, 
reflecting  the  fundamental  Doctrines  of  Chtiftianity,  as 
fet  forth  in  his  Epiftles :  and  the  fame  Faith  has  been  re- 
ceived and  kept,  in  general,  alfo  by  Proteftant  Expofitors 
and  Preachers  of  the  Gofpel.  But  the  Faith  of  our  Au- 
thor is  zmyfterious  Faith,  truly  •,  not  founded  in  rightRea- 
fon,  nor  taught  in  the  Scriptures,  which  is  the  Rule  and 
Standard  of  Faith,  "  teaching  what  Man  is  to  believe 
concerning  God,  and  what  Duty  God  requires  of  Man." 

This  Author's  Faith  may  rather  be  traced  by  turning 
our  Eye  to  the  Romijh  Church  •,  where  it  may.be  found 
without  much  Difficulty,  I  apprehend,  if  it  be  not  the 
veryEfience  of  iheRoniiJb  Faith,lying  at  theBottom  of  that 
Myftery  of  Iniquity,  which  now  is,  and  for  a  longTime  hath 
been  working  in  the  World.  It  certainly  bears  fo  near  a 
Refemblance  to  it,  that  it  is  hard  to  diflinguim  them  one 
from  the  other,  or  to  fay  wherein  there  appears  aay  im- 
portant Difference. 

The  Romifo  Church  leads  all  in  &£r  Communion  off 
from  the  Grace  of  cur  Lord  Jefus  Chrift,  from  his  Merits 
and  Satisfaction,  and  from  the  fupernatural  Energy  of  his 
Spirit.  Tho'  they  fpeak  of  his  Merits  (as  do's  our  Au- 
thor alfo)  yet  they  look  to  their  own  Works ^  their  moral 
Agency,  and  place  their  Dependence  on  their  perfonal  good 
Behaviour,  with  him,  or  rather  he  with  them.  They  fay, 
as  he  does,  that  perfonal  good  Behaviour  is  that  on  which 
is  fufpendcd  the  whole  of  our  Happinefs  :  but  to  lay,  as, 
.he  doth,  that  Revelation  or  the  Scripture  every  where  thus 
fufpcnds  it,  is  to  raife  a  falfe  Report  of  the  Scripture,  in 
my  Opinion  *,  and  they  that  do  fo,  arc  inlXrAger  of 


important  Doftrines  of  tie  GofpeL  103 

ing  it  to  their  own  Definition.  And  tho*  he  occafionally 
ipeaks  of  our  Forgiveness  and  Acceptance  throitgb-the  Mzrils 
of  Chrifl,  fo  do  they  of  the  Romi/h  Church,while  yet  they 
build  all  upon  Works.  Our  Author  indeed  once  mentions 
Faith  &  Repentance, but  they  are  bro't  in  as  it  were  acciden- 
tally,and  fpoken  of  by  the  by,feemingly  with  an  indifferent 
Air,  as  if  thefe  were  Things  comparatively  but  of  little 
Moment  ;  and  he  lays  the  chief  Strefs  on  moral  Vertut. 
Juft  ib  do  the  Papifts.  They  glory  in  their  Abltinences, 
Pilgrimages,  and  Vifits  to  the  Shrines  of  their  canonized 
Saints  :  and  to  atone  for  former  Sins,  and  obtain  Favour 
withGod,  they  have  their  Works  of  Supererogation,which 
they  depend  on  as  meritorious.  What  can  our  AuthorV 
"  whole  Happinefs  fufpended  on  hisperfonalgocdBehaviour" 
or  "  good  Living"  (another  of  his  Fhrafes)  intend  lefs  than 
what  I  have  mentioned  concerning  the  Papifts  Depen- 
dance  on  their  own  Merits,  or  their  good  Works  ?  What 
do  his  Words  imply,  but  that  a  goad  Life  is  the  antecedent 
Condition  of  Forgivenefs,  and  that  we  brej&fttfi&d  by  Works 
of  Rigbtcoufnefs  which  <we  have  done  ?  or  what  is  it  better, 
than  to  believe  with  the  Papifts,  that  CHRIST  has  merited 
that  "joe  may  merit  ?  Myfterious  Faith  indeed  ! 

I  would  lead  this  Author  to  a  further  Parallel  of  his 
tnyfterious  Faith,  founded  on  moral  Vertus^  or  Duties  of 
Morality,  in  the  received  Sentiments  of  the  Savage  and 
Uncivilized  Heathen,  and  the  Dependance  they  have  on 
moral  Vertue.  Generally  they  have  a  Faith  (fuch  as  it  is) 
of  fome  iuperintendent  Deity,  and  of  a  future  State,where 
every  one  mall  be  happy  or  miferable,  according  to  their 
•ferfonal  good  or  /'//  Behaviour  here, —  1.  e.  according  to  the 
^ules  of  Morality  among  them.  Such  as  have  lived  mo- 
rally, are  (as  they  imagine)  at  Death  to  go  to  the  South- 
ward, and  enjoy  much  Pleafure  in  a  warm  Climate  and 
temperate  Air  :  but  fuch  as  have  be-en  corrupt  &  immoral 
in  Life  according  to  them,  they  affign  to  the  Northern  and 
frigid  Parts  of  the  World,  to  be  afBi tied- with  Cold.  So 
that  their  Hopes  for  Futurity  are  built  on  moral  Vertue ; 
gn  .wlncii  this  Author  alfo  places  fuch  a  Dependance. 


104  d  VINDICATION  of  divers 

I  fuppofe  now,  the  Reader  may  eafily  determine,  by 
what  has  been  faid,  To  whom  the  Charge  of  holding  a 
myfterious  (ftupid)  Faith  is  juftly  to  be  applied.  For  tho' 
it's  defigned  by  him,  to  caft  open  Contempt  on  the  Faith 
profefied  in  tiiefeChurches  and  by  their'Teacbers  in  general, 
To  plainly  founded  in  Scripture  •,  yet  the  Reproach  muft 
lie  upon  this^/£0r,whofe/<£//£,as  profefled  by  him  in  his 
Difcourfe,fo  nearly  refembles,or  is  rather  of  the  fameCaft 
with  that  of  thePapifts,or  ^Heathens,  particularly  inPoint 
°f  Juftification  by  Works..  Therefore  to  prevent  turning 
back  again  to  Popery,  or  Heathen-ifm,  from  which  we  and 
our  Fathers,  and  the  Protxftant  Churches  have  been  fo 
happily  delivered,  it  concerns  every  one  to  take  Heed  to 
themfelves,thatthey  btnvtcarriedaboutwitha.  ftrange/F/W 
.of  Doftrine,  or  entertain  fuch  a  Faith  as  the  Scripture  has 
not  taught  us,but  is  the  meer  Invention  of  craftySeducers, 
who  have  manifeftly  departed  from  the  Truth  as  it  is  in 
jESus,and  efpoufed  fuch  Errors,**,  tend  to  the  Overthrow 
•of  that/>#r£  Religion,  which  has  thus  long  been  the  Glory 
and  Renown  of  thefe  Churches,  and  of  the  Proteftant 
Churches  in  general. 

I  lhall  difmifs  this  Head,  which  relates  to  our  Author's 
myfterious  Faith,  with  reminding  my  Reader,  of  the  Cau- 
tion given  to  us,  in  the  2d  Epiftle  of Joh. /.  8,9,  10,  n. 
Look  to  your  felves,  that  we  lofe  not  thofe  Things  which  we 
have  wrought,  but  that  we  receive  a  full  Reward. —  Whofo- 
ever  tranfgrejfeth,  and  abideth  not  in  the  Doffrine  cf  Chrift* , 
hath  not  God.  He  that  abideth  in  the  Doctrine  cf  thrift,  he 
bath  both  the  Father  and  the  Son. —  If  there  come  any  unto 
you,  and  bring  not  this  Doctrine,  receive  him  not  into  your 
Houfe,  neither  bid  him  God  Speed. —  For  he  that  biddetbbim 
God  Speed,  is  partaker  of  his  evil  Deeds. —  Only  give  me 
Leave  to  add  one  Remark  here,  in  a  Word  :  TheDqSfint 
cf  ChrisJ,  as  above-mentioned,  muft  intend  the  Do&rine 
delivered  by  Chnft  and  his  dposJles,  contained  in  theGof- 
pel,  particularly  refpecting  his  Perfon  and  Mediation  : — • 
And  for  any  one  to  overlook  the  great  Work  of  the  Re- 
dcemer,  the  Satisfaftion  he  has  made  fo.r  Sin,  and  affigo 

1C 


important  DC  Brines  cf  the  GofpeL 

It  as  the  onlyEnd  or  grandDefign  of  ourSaviour's  coming 
into  the  World,  to  fettle  a  Scheme  of  Morality  and  appear 
in  Quality  of  a  Preacher  and  a  Pattern  of  moral  Vertuc^— 
as  1  think  our  Author  has  done —  This,  I  fay,  is  by  a  juft 
Interpretation  to  deny  Chrift  'fome  of  the  cflential 
Glories  of  his  Mediation  *,  —  'tis  in  Effect  or  in  Part  (  at 
leaft)  to  deny  his  Incarnation,  or  coming  in  the  Flefh,and 
fo  far,  not  to  confefs  him  :  and  he  who  denies  that,  the 
Apoftle  tells  us,  is  a  Deceiver. 

3.  Another  Article  of  Charge,  which  this  Author  brings 
againft  Orthodox  Expofitors,  andPreachcrs,  who  hold  the 
commonly  received  Opinions  in  Divinity,  is,  that  by  their 
Means  "  the  Religion  of  JESUS  is  in  many  Places  turned 
into  zfenfelefs  Superstition"  Which  mirft,  I  think,  refer 
either  to  t  heirDoctrihe  of  ConviffionSTerror^n&Humiliationy 
preparatory  to  clofing  with  Chrift  by  Faith  ^  or  to  the 
laudable  Practice  among  us,  of  keeping  Days  of  F&fting 
find  Prayer^  as  well  as  publick  1'hankfgiving  (  if  intended 
in  this  View,  it  muft  reflect  on  publick  Authority  prima- 
rily,for  thofeAppointments)or  to  theChurches  being  fcru- 
pulous  of  admitting  human  Inventions  into  the  Worjhip  of 
God  -9  or  elfe  to  our  coming  to  God  in  the  Name  of  the 
Mediator,  depending. on  his  Righteoufnefs^  and  not  on  our 
owa  moral  Vertue^  or  perfbnal  Right  eoufnefs^  for  Accep- 
tance with  God,  and  obtaining  his  Favour  •,  or  laftly,  to 
our.  bring  unwilling  to  mzkeMorality  the  whole  Sum  and 
Subftanceof  Christianity.  And  taken  with  this  Reference, 
it  may  intend,  that  whatfoever  any  pretend  to  in  Religion 
more  than  only  moral  Vertue&r  anyThing  beyond  zRigh- 
teoufnefs  of  their  own,  is  but  a  fenfelefs  Superjlition  :  And 
this  is  truly  according  to  his  own  declared  Sentiment,  by 
reprefenting  moral  Vertue  (  to  ufe  his  own  Phrafe  )  as  the 
very  "Bafi>  &  whole  Superjtrutture  of  Religion."  But  if  fo, 
then  indeed  there  needs  much  lefs  Spirituality  inWorfhip, 
and  in  the  Hearts  and  Lives  of  Chriftians  :  Then  there  is 
no  Need  of  Regeneration,  no  Need  of  Faith  in  the  Blood 
of  Chrift,no  Need  of  Humiliation  and  Soul-Compundioa 
for  indwelling  Sin>&c.  If  moral  Vertw'\z  all  tlwt  we  hatfe 

M  to 


io6  A  VINDICATION  of  divers 

to  feek  after,  and  if  it  were  true  (  as  he  fays )  that  "  our 
"  whole  Happinefs  depends  on  our  perfonal  gokd  Bchavi- 
"  our-"  if  this  were  all  that  God  requires  ot  usjthen  any 
Thing  farther  pretended  to,  might  be  efteemed  Superflu- 
ous in  the  Service  of  God.  But  this  is  difclaimed  bythofe 
that  this  Reproach  is  defigned  againft.(  by  the  Author  of 
:it)  who  are  careful  to  protefs  nothing  as  Matter  of  Faith, 
but  what  God  iias  revealed,  and  nothing  as  Ads  of  Reli- 
gion and  the  Worfliip  of  God,but  what  he  has  appointed 
in  his  Word. —  But  then,  what  fhall  be  faid  of  them  that 
are  unfound  in  theFaith,to  thatDegree,  as  to  teacb  forDoc- 
trine  the  vainlmaginations  of  their  own  dark  and  becloud- 
ed Reafon  •,  and  who  a6l  under  the  Influence  perhaps  of  a 
•  corrupted  Judgment  and  mifguided  Confcience  ?  For  if 
rPeribns  are  unfound  in  the  Faith,  this  will  lead  them  into 
:  Corruptions  and  Innovations  in  Worfhip,  and  even  to  fet 
afide  the  Scriptures  as  ufelefs,which  are  the  only  trueRule 
and  Standard  of  both. —  The  reproachful  Charge,  of  a 
Jenfelejs  Super  ftition^  mufl  then  fall  upon  this  Author  him- 
feJf. — I  mall  further  here  only  mention  the  Obfervation 
fome  have  made,  That  it  is  impoflibiefor  fuch  as  profefs 
Armtmamfm,  in  it's  full  Latitude,to  make  zPrayer  toGod, 
confident  with  their  own  Principles. — To  this  I  may  add, 
.  Such  efpecially  as  have  run  the  Length  of  this  Author, in 
that  unhappy  and  dangerous  Scheme,  if  their  Devotions 
are  conformable  to  what  are  common  among  us,    muft 
needs,  fo  far  as  herein  they  don't  conform  to  their  avow'd 
Principles,  be  guilty  offenfelefs  Superftition. 

4.  His  laft  Article  of  Reflection  or  Charge,  on  Protef- 
,tant  Expofitors,  Preachers,  and  others,  is,  That  by  Means 
of  their  Sentiments  inDivinity,  "the_p/tfv  and perfeffi  Reli- 
gion of  JESUS  is  in  many  Places  turned  into  a  groundlefs  Re- 
cumbamy.'"  Now  that  this  groundlefs  Recumbency ',  as  well 
as  his  other  Inflances  of  the  bad  Effects  of  the  commonly 
received  Froteftant  Dodrine,  is  unjuftly  applied,  and  ra- 
ther concerns  himfeif,i5  myBufmefs  to  ihew  ;  which  when 
I  have  done,  the  whole  Charge  ( I  apprehend  )  will  fall  in 
full  Weight  on  the  Jiiifguided  Author^  as  the  natural  Re- 

iult 


important  Doctrines  of  the  Gofpel.  iof 

fult  from  what  he  calls  u  The  pure  and  perfe&Religion 
of  Jisus,"?;/z.a  refin'dSyftem  of  Morality. — For  anyMari 
to  place  his  Hops  of  Happinefs  on  that  which  comes  with- 
in the  Reach  of  his  own  natural  Ability,  with  the  Aid  of 
common  Grace,  as  perfonal  good  Behaviour  does,  this  is  un- 
doubtedly a  groundlefs  Recumbency  •,  it  will  prove  as  a  tro- 
ken  Staff  to  him  that  leans  on  it,  or  as  a  Foot  out  ofjoinf. 
That  Word  of  the  Apoftlc  to  the  Colcffians,  CuRisT-inycu 
the  Hope  of  Glory^  is  fufficient  to  mew  the  falfenefs  of  the 
unregenerate  MoraliiVs  Hope  ;  this  is  built  on  \.\\?Sand  ; 
it  has  no  fureFoundation  for  it's  Support,neither  inScrip- 
ture  nor  right  Reafon.  Nothing  fhort  of  the  Righteouf- 
nefi  which  is  of  God^  wrought  out  by  Chrift,  and  made 
our's  by  a  gracious  Imputation  and  a  believing  Accep- 
tance, is  a  fufficient  Ground  of  Juftification  of \m  Lift,  or  a 
proper  Object  of  our  Confidence  and  Reliance.  It  is  but  a 
vain  Confidence  in  the  Fle/b,  that  depends  on  meer  moral 
Vertue,  and  not  on  the  Ri^hteoufnefs  of  Fajft- 

Thus,  I  think,  it  plainly  appears,  that'We  idle  Specula- 
tion^ the  myftericus  Faith,  the  fenfelefs  Super ftition^  and  the 
groundless  Recumbancy,  which  this  Author  charges  on  o- 
thers,  do  all  lie  on  himfelf  :  And  the  whole  ferves  totfiew 
of  what  Make  his  Religion  is,  together  with  all  others 
who  profefs  moral  Vertue  to  be  the  Sum  and  Sub/lance  of 
Cbriftiamty,  the  Bafts  and  whole  SuperfirucJure  of  the  Reli- 
gion of  JESUS  ;  and  accordingly  fuppofe  the  whole  of  their 
Happinefs  to  be  fufpended  on  their  perfonal  good  Behaviour. 

Now,  is  it  not  beyond  all  Account  ftrange,  and  indeed 
Matter  of  Amazement,  that  one  under  the  Character  of  a 
Minifter  and  but  in  his  Touth,  Ihould  give  himfelf  the  Li- 
berty thus  to  revile  and  vilify  our  Religion,  fo  firmly 
founded  on  Scripture,  and  the  manyThouiand  excellently 
pious  Profeflbrs  of  it  P  And  to  enforce  his  Reproaches, 
Jliould  efpoufe  theLanguage  of  the  moft  inveterateHaters 
of  every  Thing  that  is  Religious,  or  that  Carrie?  the  Ap- 
pearance of  it  !  What  can  Infidels  fay  more  to  prejudice 
the  Minds  of  People  againft  the  Doctrines  of  the  Gofpel, 
and  thofe  that  profefs  them*  many  of  whom  have  fuffeied 

M  2  '  in 


joS  rA  VINDICATION  of  divers 

in  the  Defence  of  them  ?  What  can  eafily  be  faid  more 
in  Contempt  of  genuine  Chriftianity,  and  the  Eflentials 
of  our  Religion  ?  It  is  rare  to  find  any  fo  open  and 
bold  as  to  ridicule  our  facredProfeffion  to  the  likeDegree, 
among  prophane  Swearers,  Drunkards,Sabbath-breakers' 
Ifhmaelitijb  Scoffers,  and  Defpifers  of  all  that  is  Good,,  or 
that  tends  to  the  Good  of  Souls  1 

If  the  Cafe  were  as  he  has  reprefented  it  in  his  virulent 
Invective,  what  a  wretched  Condition  muft  our 'Fore-fathers 
the  Planters  of  New- England  \avt  been  in,  who  lived  and 
died  in  the  Profeffion  of  thttFaitb  and  Religion  which  he 
fo  condemns  and  contemns  ? 

When  we  reflect  on  the  Generations  paft,  and  take  an 
impartial  View  of  the  many  eminent  Reformers  Abroad, 
and  of  the  many  Miniflers  of  JefusChrisJ  in  thisLand,who 
were  faithful  and  unwearied  in  their  Day,  to  build  up  his 
Kingdom,  and  eftablifhTruth  &  Holinefs  in  theChurches, 
not  by  Tradition  from  the  Fathers,  but  from  the  unerring 
Oracles  of  God>  and  we  truft^under  the  Direction  and  fome 
good  Degrees  of  the  Influence  of  the  Holy  Spirit  -,  Whofe 
DoBrin*  and  Example  of  Life  loudly  teftified  for  them  ;  I 
think  this  a  fufficient  Teftimony  for  them  in  the  Confci- 
ences  of  their  Pofterity,  which  fhould  conftrain  us  to  ac- 
knowledge, That  God  was  with  them  of  a  'very  Truth. — 
But  alas  !  what  a  gloomy  and  difmal  Scene  now  appears 
on  the  Stage,  Tragical  indeed  to  behold  !  Some,  and  this 
AuthorinparticularjufingtheirutmoftEfFortstooverthrow 
the  very  Foundation  of  thefe  Churches,  and  turn  their 
Glory  into  Shame  ?  What  may  we  expect  as  the  Iflbe  of 
fuch  Attempts  !  unlefs  GOD  by  his  alwife,  powerful,  and 

gracious,over-rulingProvidence  interpofes  for  ourHe]p. 

And  I  think  it  proper  in  thisDay  of  Aflault  upon  theArk 
of  God,  to  renew  that  Exclamation—/^*  is  on  theLord's 
Side  ?  Who  ?j  (with  a  Reduplication)— And  may  all  that 
have  the  Interefl  of  Chrift.at  Heart,  and  that  are  jealous 
for  his  Son-flip,  for  the  Glory  of  his  Mediation,  and  Work 
of  Redemption,  unite  with  inflant  Prayer  to  God  for  the 
pouring  down  of  his  Spirit  upon  us,  to  eftabiifh  Gofpel- 

Truth 


important  Doftrines  of  the  Gojpel.  109 

Truth  and  Holinefs  in  the  midft  of  us,  and  to  defeat  the 
Counfels  of  all  the  Troublers  of  our  IfraeL 
I  come  now  to  confider, 

2.  The  fecond  Inquiry  propofed,  viz.  Whether  the  true 
Nature  and  'Tendency  of  this  Author'sD*/<r0#r/£  is  not  fairly 
reprefented  in  the  Objections,  which  he  himfelf  has  raifed 
and  pretended  to  anfwer,  in  the  Conclufion  of  it  ?  And  fo, 
whether  thefe  Objections  don't  abide  in  full  Force  againft 
it,  notwithflanding  all  his  laboured  Solutions,  and  pre- 
tendedVindications  of  himfelf  ? 

i.  He  fays,  Pag.  28. —  "  I  expect  by  thisTime,  fome 
"  are  ready  to  break  forth, —  Ah  I  all  this  direftly  tends 
"  to  build  People  up  in  their  own  Right  eoufnefs" —  Truly 
our  Author  appears  a  Man  of  fome  Fore-Jigbt,and  to  have 
a  Talent  at  Conjecture.  For  furely  his  Performance  has 
very  plainly  that,  and  no  other  Afpedt ;  and  every  well 
principled  and  experienc'd  Chriftian  would  naturally  be 
led  to  make  fuch  a  Judgment  upon  it.  He  that  runs  may 
read  this  to  be  the  Scope  and  Drift  of  it,  from  Beginning 
to  End.  And  what  is  the  Author's/^/y  ?  a  meer£w/&?». 
He  beats  the  Air,  and  raifes  aDuft,  to  blind  the  Eyes  of 
unwary  Readers,  and  amufe  the  more  Intelligent  :  While 
yet,  if  the  Cafe  be  duly  weighed,  hisAnfwer  ferves  not  to 
remove  the  Objection,  but  rather  confirms  and  ftrength- 
ens  it.  For  he  acknowledges,  "  If  by  his  Difcourfe's 
cc  building  People  up  in  their  ownRighteoufnefs  be  meant, 
"  that  it  recommendsHypocrify  and  counterfeit  Vertue, 
"  that  it  places  Religion  in  any  external  Duties,  feparate 
"  from  a  correfponding  good  Temper  within,  or  infliort, 
"  in  any  Righteoufnefs  of  our  own  contriving  &  nottaught 
c  of  God,  or  in  any  Thing  but  what  theBible  makes  the 
"  Subftance  of  our  prefentDuty  and  the  Condition  of  our 
<c  future  Happinefs  ;  if  this  be  the  Force  of  theO^/V^?/^," 
He  tells  us,  he  "  has  no  other  Anfwer  to  make,  but  to 
•  *'  leave  every  one  to  judge  for  himfelf,  how  groundlefs  it 
"  is." —  Now,  if  this  be  all  the  Anfwer  he  has  to  make, 
in  Defence  of  his  Difcourfe,  truly  I  think  it  but  a  meer 
Trifling  in  a  Matter  of  fuch  Moment  ;  and  that  the 

Charge 


no  ^VINDICATION^  divers 

Charge  in  lhe-QJy>$toi  is  no  Ways  removed,but  fixed  and 
corroborated  by  this  his  Reply.  For  what  can  tend  more 
to  recommend  Hypocrify  and  counterfeit  Vertue^  than  to  ex- 
hort Men  to  the  Practice  of  JLigbteoufnefs^  without  confi- 
dering  them  as  fallen  Creatures,  deftitute  of  a  vital  Prin* 
ciple  of  Holinefs,  and  without  firft  laying  the  Foundation 
of  Repentance  toward  God,  and  Faith  toward  our  Lord  Je- 
fus  Chrift  ?  According  to  Paul's  Example/^/.  20.  21.) 
who  muft  be  own'd  a  moil  confummate  Preacher  and  Af- 
ferter  of  'Truth  and  Vertue,  even  beyond  our  Author  him- 
felf,  notwithllanding  all  his  fpecious  Appearances  in  Be- 
half of  moral  Vertue :  The  Obligation  whereto  none  of 
our  Orthodox  Expofitors  or  Preachers,  that  I  know  of, 
deny  •,  but  own  it  to  be  of  Neceffity  in  the  Chriftian  Life. 
Yet  to  pretend,  as  ourAuthor  doth,  that  it  is  theBafis  and 
whole  Superftrufture  of  Religion,  is  but  a  windy  and  vain 
Imagination.  For  certainly  where  there  is  no  true  Contri- 
tion ot  Heart  for  Sin,  nor  unfeigned  Faith  in  the  Blood  of 
of  Chrift,  and  confequently  no  Love  in  Sincerity  towards 
God  or  Man,  how  can  thefe  at  beft  be  any  Thing  better 
than  unregemrate  Morality,  or  (  in  our  Author's  Phrafe  ) 
Counterfeit  Venue  ?  And  while  Men  attend  the  Externals 
of  divine  Worfhip,  how  can  there  poflibly  be  a  correfpond^ 
ing  good  Temper  wit  bin, without  humble  Faith  in  thcMedia- 
tar,teaching  them  to  do  all  in  ni$Name^\t\\  intireDepen- 
dance  on  his  Righteoufnefs  and  Strength  ?  But  how  can 
there  be  this  Faith  in  Chrift,  where  Men  only  depend  on 
their  moral  Agency. \mfar  the  Aids  of  meer  commonGrace, 
and  truft  to  their  own  Right eoufnefs  for  Acceptance  with 
God  ?  Alas,  what  fpiritual  Pride  and  Vanity  is  it  in  any, 
to  imagine  that  by  their  own  Sufficiency  they  are  able  to 
do  all  required  ot  them,  both  towardGod  and  toward  their 
fellow  Creatures,  and  to  truft  in  their  perfonal  good  Beha- 
'iiour>  to  recommend  them  to  the  divine  Mercy  !  —  Yet  af- 
ter all,  what  can  we  conceive  of  this  Author's  corref- 
ponding  good  Temper  within^  but  that  it  means  fomewhat 
carrying  a  Correspondence  with  (or  perhaps  the  very  fame 
Thing  withjwhat  others  depend  much  on,under  theName 

of 


important  Doftrines  cf  the  >Gojpel.  1 1 1 

of  The  Light  within,  and  moral  Honefly^  even  fo  as  to  re- 
nounce Stripture-Revtfatl&j&QpecMy  in  ^Letter  of  it,as 
of  a  &///#£  and  deftru&iveQuality  ? —  And  this  looks  the 
more  likely,  as  fuch  are  Enemies  to  the  Do6trine  of  Ori- 
ginal &'#,  and  of  imputed-  ^Righteou/nefs^  and  difown  even 
Chrift's  Satisfaction  or  Atonement  :  And  in  this  Regard 
fhew  a  Temper  within  corre [ponding  with  that  fhewn  in  our 
Author's  Dilcourfe. 

In  the  Conclufion  of  his  Anfwer  to  the  prefent  Objec- 
tion^ do's  but  ftill  confirm  it,while  he  owns  "hisRejoyc- 
"  ing  in  the  leaft  Tendency  his  Difcourfe  has,  ttbuildPeopJe 
•c  up  in  their  own  Righteoufnefs^  if  by  this  bt  defigned^  it  is 
"  any  Ways  calculated  to  encourage  perfonal  Goodnefs^  and 
"  promote  the  Practice  of  moral  and  CloriftianVertue  in  the 
"  World'"  Which  is  to  be  underflood,  according  to  the 
Run  of  his  wholePerformance,  as  intending- Only  thePrac- 
tice  of  the.  Duties  of  >  Morality ,  without  juftitying  Faith 
and  a  regenerating  Change  on  the  Heart :  and  how  dan- 
gerous it',  is  to  reft  in  this,  every  "one  may  eafily  judge. 

We  find  him  indeed  confeffing  "  hisgreateftConcern,up- 
<c  on  a  Review  of  his  Difcourfe,  That/2?  good  a  Defign  is 
"  fo  poorly  ferved" — For  this,  I  think  truly  he  had  juft 
Reafon,  fmce  it  fo  evidently  difowns  thofe  peculiar  Doc- 
trines of  the  Gofpel,which  under  the  Influence  of  the  Spi- 
rit of  Grace,  .have  the  mod  powerful  Efficacy  to  promote 
genuine  Chriftian  Vertue  ;  and  fince  it  rather  explodes, 
than  recommends  thatF<0//&  in  CHRIST,  which  is  the  grand 
Principle. of  true  and  acceptable  Obedience.  For,  where 
he  once  fpeaks  of  "  Reliance  on  the  Merit  &  Interceffion 
"  of  Chrift,"  'tis  not  in  Language  of  Recommendation, 
but  rather  with  Marks  of  Depreciation^  and  a  vifible  Air 
of  Contempt. 

2.  Another  Objection  which  he  mentions  and  pretends 
to  Anfwer  (Pag.  29.)  is  this.  —  "  Not  one  Word  ofChrift, 
"  nor  the  leaft  Savour  of  true  Gofpel  Soul- Caving  Preaching 
"  in  all  this  Difcourfe. "—Upon  which  I  muft  obferve,  'tis 
lamentable,  that  one  who-  fuitains  the  Character  of  a  Mi- 
nifter  of  Cbrifti  and  a  Preacher  gf  the  Gofpel,  and  pretends 

to 


I IX  v£  VINDICATION  0f  divers 

to  regard  t\\t  faving ef  Souls,  fhou'd  allow  himfelf,  inflat- 
ing this  Objection*  to  dfe  fuch  an  Air  of  Levity  &:  Bantery 
as  is  apparent  here. 

It  may  be  readily  granted,  as  to  the  firft  Part  of  the 
Objeftion,  he  might  have  done  himfelf  the  Juftice,to  reply, 
that  he  had  Spoken  mo.re  than  one  Word  tf  Chrifly  in  his 
Pifcourfe ;  that  Jie  had  named  him,  and  that  he  had  talked 
of  him  :  But  then  it's  proper  to  inquire,  after  whatMz»- 
mr  and  to  .what  Purpofe  he  has  done  this  ?  To  which  it 
can  only  be  apfwered,  that  he  has  named  him  indeed,  but 
Vinder  a  comparatively  diminutive  Character,  as  the  great 
frtacber  of  Kightegufnefs,  who  came  to  fet  up  the  Chrif- 
fcn  Scheme  'in,  the  World,  and  by  his  Do&rine  andExample 
to  propagate  Truth  and  Vertue.  —  But  then  not  a  fingle 
Word  of  CHRIST,  as  the  great  Higb-Priett  of  our  Pro- 
feffion*,  not  orx?  Word  of  CHRIST,  as  the  Propitiation  for 
pur  Sins  -9  not,  a  Word  of  CHRIST,  as  the  Loriwr  Righ* 
tqcufnefs  \  not  a.  Word  of  CHRIST,  as  having  pur  chafed bis 
Cbyrcb  witb  bis  own  Blood ;  not  a  Word  of  \.\\sRigbteoufnefs 
which  is  of  God  byFaith  inCHRisT  •>  and  inEffeft,nothing 
pf  the  mainContents  of  theGofpt!  of  Peace ^^  fuch.  Nor 
$an  I  difcern  the  JeaftSavour  of  uutEv angelical  Preaching 
in  all  this  Difcourfe  of  his. 

But  let  us  attend  our  sfutbor's  Anfwer  to  this  Obje&ion. 
?c  The  Difficulty  (he  thinks)  will  intirely  vanifh,when  we 
"  come  to  adjuft  our  Notions  of  the  Thing."  Which  he 
attempts  mainly  in  the  Language  and  under  the  Counte- 
nance of  one  whom  he  calls  "  a  late  elegant  Writer" \ 
who  tells  us,  "  To  preach  CHRIST  is  universally  acknow^ 
ledged  to  be  the  Duty  of  every  Cbriflian  Minifter" —  But 
what's  theGround  of  thisLimitation  ?  Why  \$\hz.Chriftian 
Minifter  fingled  out  ?  For  ^Morality  be  \ht$um&Subftanc.t 
of  Chriftianity  (as  we  have  all  along  heard)  and  if  to  preach 
Cbriff  means  to  preach  moral  fertile  (as  likewife  we  have 
heard)  furely  then  the  Duty  extends  to  the  Jewifh  Mini- 
fter, to  the  Mahometan^  yea  and  to  the  Pagan^ — as  well  as 
the  Cbriftian  Minifter. —  But  this  Writer  tells  us,  firft, 
what  is  not  meant  by  preaching  CHRIST,  "  It  is  not  (fay? 

he  ) 


important  Dofirines  of  the  G&fpd.  lij 

*'  he)  to  ufe  bis  Name  as  a  Gww,to  work  up  ourHearers 

kt  to  a  warm  Pitch  oi  Enthujiafm  ->  without  any  Founda- 
":  tion  in  Reafon  to  iiipport  it."  Well,  by  this,  I  fuppofe, 
vre  may  learn  what  is  one  of  thole  "  Rabble- Charming 
Sounds"  our  Author  fpeaks  of  (Pag.  23.jas  "  converting 
Tome  into  iuch/^ry  Bigots^  that  they  are  ready  to  die  in. 
-the  Defence  of  Stupidity  and  Nonfenfc"  Perhaps  he  looks 
upon  that  Sermon  as  truly  deferving  no  better  Character 
than  this,  where  the  Na?>ti  of  CHRIST  is  -frequently  repeat- 
ed, even  tho'  the  Subject  naturally  leads  to  it,  as  being 
ibme  Do&rine  or  Duty  relating  to  ChrisJ  immediately. 
But  verily,  to  them  which  believe^  CHRIST  'is  prccioits*  and 
his  Name' is  as  Oyntment- poured  forth.  The  Apoftk  Paid 
has  let  us- an  Example,  who  appears  far  from  being  fhy  of 
mentioning  theNawe  €>f'GHRiST  ;  nay,  he  rather  feems  to 
deliglat  in  often  repeating  it  ;  infomuch  that  he  names  the 
Nqme  ^/CHRIST  on -fome-Odcdfions,no  lefs  than  ten  Times 
in  juft  ib  many  Verfes  (tCcr.  i .)  and  nb  lefs tha.nfeventee?t 
tt  eighteen  Times  in  one  Chapter, zs  m-Phil.  i.  \Vhere,  by 
the  'Way,  the  Apoftle  exprefly  fpeaks  of preaching  CHRIST, 
>'-  15,  16,  1 8.  —  And  if  our  Author,  or  the  Writer  he  fo 
highly  commends  and  takesSanctuary  under,can  reconcile 
what -the  infpired  Writer  fays  thereabout  preacbingCtiRisT, 
with  their  Notion  of  it's  being  to  preach  moral  Vertue,  the 
Controverfy  perhaps  may  foon  be  ended  :  but  'till  then, 
let  thisWriter  be  who  he  will,  I  think  it  myDuty,  not  to 
forego  a  Certainty  for  an  Uncertainty,  and  therefore 
chooie  rather  to  take  my  Meafures  from,  and  fubmit  my 
Judgment  to  the  Sentiments  of  this  infyired  Writer,  Pattt^ 
than  to  our  Author's  elegant  Writer,  or  any  others  whofc 
Faith  and  Hope  reach  no  farther  than  his  feems  to 'do,  but 
terminate  in  Morality,  k  is  the  undoubted  Duty  of  thole 
who  are  Embajfadors  for  CHRIST,  to  make  frequent  men- 
tion of  his  Name  ,  both  in  their  Sermons  and  Prayers  ; 
efpecially  as  it  is  exprefly  required  of  us,  that  whatever 
we  do  in  Word  or  Deedy  we  Jboidd  do  all  in  the  Name  of  the 
Lord  Jefus,  giving  T'hanks  to  Gcd  and  the  Father  by  him^ 
Col.  3.  17.  —  For  Mmifters  to  omit  naming  the  Name  cf 
CHRIST  in  their  Difcourfes,underaPretext  of  Caution, 

N 


if  4".  ^  V  INDICATION  of  .divers 

they  Ihould  "Charm  their  Hearers. and iwrk  them  upjo  a 
warm  Pitch  of  Enthufiafm"  appears  tomcafenfelefsSuper- 
ftition  indeed,  of  human  and  modern  Invention,  having  no 
Foundation  in  Scripture-Precept  or  Example,  nor  counte- 
nanced by  the  primitiveChriftiari  Preachers. — Certainly  as 
our  Lord  Jelus  obferves,  Out  of  the  Abundance  of  the  Htart 
theMouth  fpeaketh  ;  and  accordingly,  I  cannot  but,  thinly, 
•whereMinifters  have  received  theLove  of  theTruth^  and  have 
CHRIST  much   upon   their  H£<?rls,  he    will   be   much 
in  tlieir  Mouths,  nor  will  they  fcruple  the  explicit  mention- 
ing of  his  Name  frequently  in  their  Playing  &  Preaching  •, 
sthoj  in  this,  as  in  all  other  Cafes, ,WiJdom  is. profitable  to 
direft.     Nor  wou'd  I  be  underftopd  tp  lay  fo  much  Strefs 
on  the  meer  naming  of  CHRIST  •,  hut  rather  on.  the  Pur- 
.fofes  for  which  we  name  him,  and  the  Reprefentations  we 
make  of  his  Person  and  Charafter,  Offices  andBenefits^  Doc- 
trine and  Religion. —  I  mall  not  fperid  more  Time  at  pre- 
fent,  nor  trouble  my  Reader  any  further  with  this  elegant 
Writer^ Sentiments,  (on  which. our Author,it  feems,  places 
fuch  a  mighty  Dependance,)  as  he  has  delivered  himlelf  in 
fuch  ambiguous  Terms,  and  fo  exceptionably  in  general. 
.  Only  I  will  take  Ibme Notice  of  hisManner  of  Expreflion, 
when  he  tells  us  pofitively  his  own  Senfe  of  what  it  is  to 
^mzc/jCHRisT.,  It  is,  fays  he,  "  to  reprefent  himasiaLaw- 
' c  giver,  as  well  as  aSaviour,as  aPreacher  of  Right  eoufnefs^  as 
'<c  one  who  hath  given  us  a  moil  noble  &  compleat  Syftem 
c  of  Morality,  entprccd  by  the  mpft  fubitantiai,&;Wor'th.y 
•  Motives."  — To  what  End,cap;,we  conceive,  do's  our 
Author  introduce  this  his  elegant  Writer^  as  he  (tiles  him  ? 
'  The  Author  is^  here  pretending  to  vindicate  his;own  Dif- 
couife,  and  obviate  MI  Objection  he  fuppofes  made  againft 
it  :  but  what  do's  this  Quotation  avail  to  his  Purpofe  ? 
Unlefs  he  might  imagine  (  as  probably  he  did  )  that  this 
.elegant  fitter's  Authority  wou'd  bear  an  equal  Sway  on 
the  Judgment  of  others,  as  it  did  upon  his  own.  Whereas 
truly  all  the  Service  it   has  done  him,  that  I  can  find,  is 
onjy  to  confirm  the  Objection  \  and  prove,  that  his  Writer 
£,nd  Himfelf  together  are  little  better  than  Pelagian  Mora- 
lifts*  as  there  is  nothing  faid  of  Faitb  in  the  Blood  of  Chrift, 

nothing 


'  important  Doftrines  of  the  GofpeL  115 

nothing  of  the  Righteoufnefs  which  is  of  God  by  Faith  ^  nor 
of 'the  other  peculiar  Doctrines  of  Christianity  ^  only  as 
they  are  fpoken  of  inoflly  in  a  Way  of  Banter  &:  Contempt; 
— As  for  "the  moft  fubftantial  and  worthy  Motives"  this 
elegant  Writer  fpeaks  of,  thefe  doubtlels  in  his  Opinion  arc 
thofe  taken  from  the  intrinfick  Beauty  and  Excellency  of 
Vertue^  it's  Advantages  to  Society^  it's  recommending  us  to 
God's  Mercy,  intitling  us  to  Happinefs,  &c.  according  to 
the  Strain  of  our  Author.  But  I  think,  the  Vertue  acquired 
only  by  fuch  Motives  as  thefe,  however  commendable  it 
may  appear  in  the  Eyes  of  Men,  yet  in  the  Sight  of  the 
Heart-fearching  God  will  never  ftand  approved  for  true 
Chriflian  Vertue.  While  Men  are  deftitute  of  the  Faith  of 
God's  Eleff,  and  withour  a  vital  Principle  of  Grace  in  the 
H- art,  which  is  abfolurely  needful  to  govern  their  moral 
Adions,  and  lead  them  to  the  chief  and  ultimate  End, 
they  will,  at  bed,  but  make  a  fair  Shew  in  the  Flejh,  and 
will  finally  be  found  but  as  a  founding  Brafa  or  a  tinkling 
Cymbal. 

But  poflibly  our  Author  might  perceive  himfclf  under 
a  Necefllty  here  to  correct  his  elegant  Writer^  on  a  review 
of  the  Sentiments  he  had  offered  -y  and  rinding  that  they 
no  Way  ferved  his  Purpofe,  fo  as  to  remove  the  Objection, 
therefore  he  hath  interpolated  hisQuotatioo,by  inferting  the 
following  Parenthefis, containing  perhaps  the  bed  Sentence 
in  all  his  Difcourfe,  if  it  had  been  introduced  in  it's  proper 
Time  and  Place.  —  He  thus1  breaks  in  upon  his  Writer^ 
and  after  the  Word  Mtf NW,  fays  "(  among  which  I  may 
"  venture  to  mention  as  one  of  the  moil  powerful,  The 
"  Certainty  of  Forgivenefs  of  Sins,  and  final  Acceptance 
"  with  the  Father,  through  the  Merits  of  the  Son,  upon 
cc  the  Condition  of  Faith,  Repentance  and  Good-living.)" 
— But  it  looks  very  ftrange,that  our  Author  JN\M  had  been 
all  along  in  his  Difcourfe  pleading  up  moral  Vertue^  as 
the  Eajis  and  whole  Superftrutiure  of  Religion,  and  as  that 
on  which  our  whole  Happine/s  is  fufpended,  &c.  fhould  now 
an  lad  bring  in  Faith  and  Repentance^  and  croud  them  in 
thus,  out  ot  Place  -y  where  his  Ible  Bufinds  was,  if  he  knew 
it,  no  vijidjcate  his  Performance  na-iinft  the  Ofe^/V'/;,  he 

N  a  had 


i  16  >?  VINDICATION*?/  divers 

had  raifed  ;  without  doing  which,  doubtlefs  he  was  well 
aware,it  wou'd  unavoidably  fall  under  the  juft  Cenfurc  of 
every  judicious&;  cautiousReader.  But  it's  odd  in  him  now$ 
inftead  of  defending  his  Difcourfe,  to  fall  to  mending  of  it,. 
by  diverting  to  what  feems  to  carry  with  it  fomethincr  of 
an  Evangelical  Afpe6t     Yet  it  in  no  Wife  anfwers  his  pre  - 
tended  Purpofe  :  the  Objection  {lands  in  it's  full  Form  and 
Force  againft  him.  And  it  is  yet  farther  evident,  that  the 
Author  has  no  great  Regard  to  Faith  and  Repentance  :  for, 
as  we  find  in  the  Clofe  of  all,  he  fums   up  the  Whole  or 
Main  of  our  Saviour' j  Preaching  in  moral  Vertue.     Our 
Author's  Words  are,  "  To  preach  up  chiefly  whatCHRisr 
"  himfelf  laid  the  chief  eft  Strefs  upon  (and  whether  this  was 
<c  not  moralVertue,\yi  every  one  judge  from  hisDifcourfes) 
*•  muft  certainly,in  the  Opinion  of  all  fober  Men,  be  called 
'  truly  and  properly,  and  in   the  bed  Senfe  preaching  of 
*c  CHRIST." — The  Ambiguity  of  Expreffion  here  may  be 
defign'd,as  in  fome  otherParts  of  thisdufhor's  Performance, 
for  anEvafion.     However,  it  fhews  us  the  little  Regard 
he  has  for  Faith  and  Repentance,  or  indeed  for  the  Honour 
of  CnRiST,that  he  has  fo  foon  loft  the  Impreffion;of  thefe 
evangelical  Words,and  inftantly  returns  again  to  his  beloved 
Morality  ;  and  he  vifibly  puts  Contempt  on  CHRIST,  by 
reprefenting  him  as  laying  the  chief  eft  Strefs  on  moral  Ver- 
tue, in  his  Preaching.     Which  I  apprehend  may  be  eafily 
difproved.     It  is  granted, Chrift  did  preach  up  maralVer- 
/^rightly  undcrflood.  As  he  c ame  not  to  deftroy, but  to  fulfill 
the  Law,  fo  he  faw  fit  to  explain  and  inculcate  it   on  his 
Hearers :  he  faw  meet3for  the  detection  of  Hypocrites,and 
awakening  of  Sinners,  as  well  as  for  the  Direction  of  his 
Difciples  moral  Conduct,  to  preach   the  Law,  or    lay 
before    them    Ci  the   eternal  Rules  of  Morality."     Yet 
not  with  (land  ing,   it  is   Fact,    that  he  began,   continued 
and  ended  his   Miniftry  with  preaching  the  G  of  pel,  and 
inculcating  chiefly  the  Doctrines  of  Faith  and  Repentance. 
Chrift  began  his  piblick  Miniftry  on  Earth  with  preach- 
r.-jg  up  Faith  arid   Repentance.    See  Mar.  i.  15. —  The 
gi^.u  and  predo'.is  Promifes  uttered  by  Chrift,  were  made 
hai  \\<\  Iditve  on  bis  Name. —  The  ;;. 


ff 


cutous 


important  Dottrincs  of  the  G  off  eh  1 17 

cttUus  Cures  Chrift  wrought,  -  are  not  afcribed  to  Men's 
moral  Vertue,  but  to  their  Faith  It  was  a  Word  often  ufed 
by  Chrift,  2%  FAITH  bath  faved t bee  ;  Qrr<Tby  FAITH 
'hath  made  thee  Whole,—  Thefe  wonderful  Works  were 
emblematical  of  the  Wonders  #f  recovering  and  renewing 
Grace  wrought  on  the  Sends  of  Men  ;  brought  about  by 
Faith  frRepentance  inftrumentally,as  the  Means  inChrift's 
I  land  to  effect  the  fpiritual  Cure,without  which  there  can 
be  noHope  of  Salvation.  By  Grace  ye  are  failed  thro*  Faith  ^ 
this  is  the  practical  Language  of  Chrift'sMiraeles.  Chrift 
preachedFairh,  when  he  faid,  Ye  believe  inG ad >  Believe  alfo 
in  me.  Jph,  14.  i. — The  Parables  of  Chrift  \vere  evidently 
calculated  chiefly  to  recommend  Faith  :  Atid  if  Chrift  in 
his  Difcourjes  laid  the  chief  Strefs  on  moral  Vertue^  there 
muft  then  be  a  wide  Difference  of  Meaning  between  his 
Difcourfes  and  hisParables  ;  which  it  would  be  Profanity 
to  imagine. — Chrift  z\fo  finifhed  his  perfonalMiniftry  with 
preaching  Faith  and  Repentance.(M.zr.  16.  16.  &Luk.  24. 
46,  47.;  It  may  be  added,  he  directed  his  ApoStles^  and  in 
them  all  his  Minifters  in  Succefllon  for  ever,to  preach  up 
Faith  ^Repentance  -,  tho'  not  exclufively  of  good  Works* 
as  their  proper  Fruits,  and  the  Evidences  of  their  Sinceri- 
ty. —  It  is  ftrange  therefore,  with  what  Face  this  Author 
'(or  his  elegant  Writer}  could  affcrt,  or  fo  much  as  infmu- 
ate,  that  CHRIST  laid  the  chief  Strefs  on  moral  Vertue  !  — 
How  inconfiftent  is  this  Hypothefis  with  Revelation^  with 
Reafon^  and  even  with  common  Senfe  !  Therefore  to  be  de- 
tefted  by  every  one,  that  fo  much  as  preterlds  toReligion, 
or  to  found  their  Belief  on  the  Dodtnne  of  CHRIST  in  the 
Gofpel. —  Certainly  the  Afoftles  underftood  the  Mind  of 
CHRIST  in  this  Cafe,better  than  our  Author^  or  the  Writer 
he  fo  much  glories  in  :  And  if  we  trace  the  facredRecords 
of  their  Pr^£/tf£,together  with  their£/>///^,we  ihall  find 
thefcHoly  Men, as  they  wzrt  moved  by  theholyGhott^rtzch- 
ing  chiefly  Faith  and  Repentance,  and  not  laying  Strefs  on 
moral  Vertue^  otherwife  than  as  reiulting  from  thefe  evan- 
gelical Principles. 

I  perceive,  this  Gentleman  has  the  :atisfac"tion  to  think, 
that*?//  Cob er Men  muft  certainly  approve  of  his  Sentiments 

delivered 


1 18  A  VINDICATION  of  divers 

delivered  in  his  Difcpurfe  :  and  pofiibly  he  is  the  more 
ftrengthen'd  in  his  erroneous  and  unfcriptural  Way  of 
Writing,  by  the  Quotation  he  produces  from- that  elegant 
Writer  he  fpeaks  of.  But  I  muft  allure  him,  I  have  not 
fo  learned  CHRIST,  as  to  treat  his  Perfon,  Name,  Offices., 
Miracles,  and  Preaching,  with  fuch  dareingMarks  of  Con  - 
tempt,  or  to  detract  from  CHRIST  theGlory  of  hisMtffion, 
Negotiations,  and  Inftruftidjis,  when  here  in  the  World. 

Remarkable  is  the  Confidence,-  with  which  our  Author 
cxprefles  his  Sentiments,  concerning  "  what  muft  cer- 
*c  tainly  be  called  truly  and  properly,  and  in  the  beftSenfe 
"  Preaching  of  CHRIST,"  viz.  the  preaching  up  moral 
Vertue  ;  &  this  to  be  underftood,with  a  com'monNegleft 
of  Faith  in  ChrisJ,  and  the  Righteoufnefs  which  is  of  Faith.- 
He  doubtlefs  intended  this  Obfervation  as  a  Point  of 
Doffrine,  enforced  by  his  own  and  his  elegant  Writer's  Au- 
thority. He  muft  mean  it,  I  think,  as  an  Instruction  to 
ethers,  as  well  as  a  Vindication  of  his  Difcourfe.  If  only 
to  take  off  the  Objection  laid  againft  this,  was  his  De- 
fign,  he  has  ftrangely  mifs'd  hisAim  :  For  he  has  ftrongly 
confirmed  it,  by  telling  us,  That  preaching  up  moralVer- 
tue,  is  truly  and  properly  and  in  the  besJ  Senfe  preaching 
CHRIST — But  probably  he  defign'd  this  for  a  {landing 
Rule,  to  direct  Minifters  how  topreacbCumsT,  in  the  pro- 
pereft  and  be fl  Manner  :  And  he  might  intend  hisDifcourfe 
to  be  a  Model  or  Pattern  for  them  to  Copy  after. — How- 
ever,as  I  truft,  there  are  few  of  the  Minifters  in  ^^New- 
England  Churches,  led  away  from  the  Truth,  to  that  De- 
gree, as  to  entertain  their  Hearers  with  fuch  idle  Specula- 
tions, and  jejune  Harangues  on  Morality  :  So  I  would 
hope,  none  of  the  Candidates  for  the  Pulpit  will  receive 
his  Arbitrary Diftates  in  his  prefent  Difcourfe.  The  moral . 
Vertue  our  Author  has  diicourfed  of,  is  not  that  true 
/&//#£/},  whichCnR  IST  commends  to  us  in  theGofpel :  but 
rather  is  like  the  Rigbtewfnefs  of  the  unbelieving  Scribes 
and  Pharifees,  on  which  our  Lord  did  manifeftly  caftCon- 
tempt,  and  therefore  could  not  lay  the.  chicfeft  Sircfs  upon 
it. — Paul  teftified  both  to  the  Jews  and  Greeks,  Repentance 
toward  Cod.,  andFaitb  toward  our  LordJcfi'.sCbriji.  It  was 

thefe 


important  Dottrines  of  the  GoffeL   \ 

thefeGraces  that/W  chiefly  preach'd  up,to  which  he  was 
infpir'd  -,  and  moral  /^r/#£,  only  as  thcFruit  and  Evidence 
of  thofe  Graces.  —  Confident  with  this,  .  he  determined  not 
'to  know  vny  Thing^  fave  Jefus  Chrift  find  him  crucified. 

Uponuhe  whole,  whether  our  Author  will  look  upon 
me  among  the  Number'of  fober  Men  or  not,  I  cannot 
but  beariny  publick  Teftimony  againft  this  unjuftifiable 
Djjfourjk  of  his,  which  I  have  been  remarking  upon.  And 
I  can  truly  fay,-  it  is  with  muchGrief  of  Mind,  and  as  Mat- 
ter of  deep  Humiliation  of  Soul  in  the  Sight;  of  God,  that 
I  find -'uijthis  Author  (and  the  Gentleman,whofe  Narrative 
I  have  ..taken   Come  Notice  of-  before  •,  with  fome  others 
that  have  lately  been  fet  up  in  the  Mmtjlry) .corrupt  Senti- 
ments in-Religion,  and  fuc'h  Nbtions  about  Gofpel-Doc- 
trines,  as  muft/I  think,  appear  to  the  generality  of  fober 
Men  to  be  of  a  really  bad  and  dangerous  Tendency,  and  of 
a  Latitudinarian  and  unfcriptural  Afpe<5V,tending  tofubvcrt 
the  G  off  el  of  the  Grace  of  God  -,  to  dejhoy.the  Faith,   once 
.delivered  to  the  Saints^ and  generally  profefTed  by  Pro^ef- 
tants,  in  thefe  and  other  Parts  of  the  rt  formed  World  ;  to 
pluck  up  the  true Jfo//j,  and  to  pull  down  thewholeSuper- 
Jlruffut'e'fifrieReligionofJESiJS  \  to  fubftitut^Men's  moral 
Attainments  in  the  Room  of  the  Rigbteoufrefs  of  God^   by 
Faith  in  Jefus  Chritt.—^  Indeed  thisDifcourfe  I  have  taken 
thus  uriderConfideration,feems  calculated  to  fuit  the  falfe 
Relifh  of  Deists  and  Libertines, rather  than  to  edify  or  gra- 
tify any  truly  fober  fincere  Chriftian.     And  as  one  that  is 
not  afljamed  of  the  Gofpel  of  Chrift y  I  can't  but-  own  my  felf 
greatly  afhamed  and  grieved,  that  any  who  bear  the  Cha- 
racter of  fober  Men,  and  have  been  trained  up  in  the  Prin: 
ciples  of  our  holy  Religion,  by  their  being  catechifcd  and 
other  Ways  inftructed  therein,  fliou'd  notwithftanding  be 
fo  ignorant,as  not  to  fee,or  fo  prejudiced  and  partial,as  not 
to  confefs,  the  Abfurdity  and  the  blafpbemous  Tendency  of 
fuch  a  Difcourfe,  as  this  of  our  Author  appears  in  myEyes 
manifeftly  to-be. 

Accordingly  my  ferious  and  hearty  Wi(h  for  this  Au- 
thor, and  the  Abbettors  of  nis  Performances  (this  &  others 
offered  to  publick  View)  is,  That  God  may  give  them  Re- 


« 20  ^VINDICATION*?/ 

fcntance,  to  the.  acknowledgment  of  the  Truth  :  even  that  Truth  in  Doc- 
trine and  Prattle*  i  am  contending  for,  and  labouring  to  defend,  which. 
is  founded  on  theMind  ofGod  revealed  in  \hcSfripturesoffrvth ;  there- 
Fore  not  dependent  on'humanReafonings,much  lefs  on  the  crafty  Infinu- 
ations  of  fuch  as  lie-  in  ivait  to  elective  ',  WshofeDelufions  are  always  to  ba 
guarded  againjt,  .whether  we  Eye  them  in  their  Intentioiuor  their  di- 
jecl:  Tendency .ajidjjieceflary  Confequences. —  And  as  my^incereAims 
have  been  and  arer  \  truft,  to  plead  for  the  Truth  as  it  zj  in  JESUS,  and 
pnly  teftify  agWnirrlrror,  I  fhall  ftand  open  to  Light  from  arfy,  Who  may 
give  me  a  clearer  Undemanding  inthofeThings  of  which  I  have  treat- 
ejl,  and  produce  better  Arguments,  fupported  by  the  Scripture.  But  I 
.fhall  flight  the  .S.coffs  and  Invectives  -of  thofe  whofe  main  Talent  and 
Genius,  leads  them  moftly  to  banter  and  ridicule  Things  facred  ani 
Spiritual,  and  \vh|ofe  Endeavours 'are- to  overthrow  the  purejR'eiigion  of 
J^sus,  as  taught  and, profeffed  in  'thefe  Churches  of  our  Lo-kti  JESUS 
CHRIST, by  corriupt  Tenets,  and  innvyate^  Methods  oF'Conduc^:,deflrucr 
tive  of-  our  Hoi)  Frofeffion  and  jnoft  valuable  Privileges,  aiid  beyond 
ExprefBon  wounding  to  the  Souls  of  the  riling  Generation.—  And 
lere  I  may.fubjoin,  not  unfitly1'  or  unfeafonably,  what  the  Apoftle 
''fjaul  writes-K)  the  Church  of  CHRIST  in  T.bf/ah'mca,  (  z'Epift.  3.  6,  14.) 
--AVit-  iu £  cowtnand ycu.  Brethren, '  m  thf'Nvins  ofturLoniJ'tfujCkriJ},  that 
ye  ivitbdrcicuj  your  ftl^es  from  every.  Brytbfr  that  ivplkftb  diforderly,  *vd 
not  after  ike  Tradition  ye  received  of  us.-—  And  if  any.  Man  obey  not  our 
Word  fy  this  Epfth,  note  that  McM^jind  ba<ve  no  Company  -q-vv/A  him,  that- 
iuniayheajhamzd.—*—. — •  The  Application  I  leave. 

'I  fhall  conclude  jthisEflay  with  a  remarkable  PafTage,  nor  foreign  to 
the  Purpofe  of  theje  Remarks;  out .  of  the  Reverend  arid  famous  Mr.- 
^HEPARD'S  Seh..  whicli  in  the  Contents  is  ililed,  "  A  found 

"-Confutation  of  that  hereucal  ^r««w"*«  Tenet,  That  the  Strength  of 
•ace  is  to  be  got  nuher  \>y  Argument  alien,  than  inward  Comwumcaticn 
*'  and  Influence^ariring- from  llnionvvith  Chrift."—  ThePaiTage  -i&  thisj 
*';  As  th'e  o//imful  communicated  from  Adam  the  firft  unto 

f*.  us,  without  vw»#rgumentittifrd$f\>Q  the  newNature,  which  is.theSeed, 
u  Foundationj  and  Plqt. of  fill  Grace,  is  djfFufed  into  us  by  the  fecond 
"  Adam,  when  we  are  united  to  him,  \\\^Q\\^ Argumentation  ;  it  is  only 
"  by  Divine  Operation'*—  And  he  clofes  with  this  fhort,  but  compre: 
henfive  Prayer,  "  The  Lord  leave  not  me,  nor  any  Friend  I  have,  ti 
f<  a  naked  Armfaian  Illumination  and  Perfwaiion,"---  A  M  E  w. 


F    I    N    I    S. 


,v 


